++ s* 












v o 












'/■ O 









a.X 






o>" 



S "Kl 






iV 






^V -P 



%.# 



. . 



O %■ 
























. ^v- = *°*- ^ 






/> ^v 









\\ iP 


















■ 









■tf 






*+ v 















<> 












xj> -\ X - 



<*> 



i 



vV 






^ V 



8 1 \ " O 




o 






A> <s> 



.' 


















-^ <: 
















































^ V 







_ "V 









o* 






' ; / C> 


















-/ -^ 






OCT 







BhhH 8 




■f"8 


— 




o 


: 




^ -8 


| ^^| — i 






J 




2 £ 

00 O 



FIJI AND THE FIJIANS; 



BY THOMAS WILLIAMS. 



MISSIONARY LABOURS AMONG 
THE CANNIBALS; 

BY JAMES CALVERT. 



EDITED BY GEORGE STRINGER ROWE. 

t 



BOSTON: 

CONGREGATIONAL PUBLISHING SOCIETY, 
13, CORNHILL. 

MDCCCLXXI. 



U feo o 
^11 



Issued in this Country 

by special arrangement with the English Publishers, 

Messrs. Hodder & Stoughton. 



¥*? 



CONTENTS. 



PAGE 

PREFACE TO THE THIRD EDITION V 

METEOROLOGICAL TABLE xi 

THE ISLANDS AND THEIR INHABITANTS. 

CHAPTER 

I. FIJI . ... I 

II. ORIGIN AND POLITY 1 3 

III. WAR 34 

IV. INDUSTRIAL PRODUCE, ETC. . . . • 49 
V. THE PEOPLE . ... . ... . .89 

VI. MANNERS AND CUSTOMS . . . . . . 1 16 

VII. RELIGION . .182 

VIII. LANGUAGE 21 5 

MISSION HISTORY, 

I. BEGINNINGS— LAKEMBA AND REWA . . . .225 

II. SOMOSOMO s 251 

III. ONO . . ... ... . . .265 

IV. LAKEMBA ' . . 293 

V. REWA 241 

VI. MISSION SHIP, GENERAL SUPERINTENDENT, COLLEGE 389 
VII. PRINTING, TRANSLATION, AND PUBLISHING . .397 

VIII. VIWA AND MBAU . 407 

IX. MBUA 508 

X. NANDI . . . .542 

XI. ROTUMAH, NATIVE AGENTS, CONCLUSION . . .552 

SUPPLEMENTARY . . . . . . 559 



ILLUSTRATIONS. 



Thakombau, Vunivalu (Frontispiece) page 

English Wesleyan Church, Ovalau , . .... 9 

Chart 13 

Spear-heads 47 

Likus 57 

Fans and Sun-screens . 58 

Fijian Pottery ............ 59 

Transverse Section of Thamakau 61 

Sections of Joints ........... 62 

Clubs 64 

Priests' Bowls . . .67 

Sections of House 69, 71, 72 

Sinnet-work of Fences . 70 

Sleeping Bures . . .72 

Canoe Rigging 75 

Mast-heads and Pilasters, etc. . . . - 76 

Pandanus . .86 

Thakombau . v . . . 92 

Hair-dressing 134 

Girl playing on the Nose-flute 141 

Drums and Musical Instruments . .... . . . . 141 

Bure of Na Ututu ' 158 

Cannibal Forks ............ 180 

Sacred Stones ............ 187 

Bure of Na Tavasara, Taviuni 188 

Priest's Comb ............ 192 

Nut Tabus 198 

Takiveleyawa ............ 205 

Savu Falls ............. 213 

Grave of Mr. Cross 259 

Veindovi ............. 349 

Mbau 407 

Gavindi . 452 

Bure of Na Vata-ni-Tawaki 455 

Preaching at Mbau 490 

Ratu Nggara s grave > 499 

Nambekavu 508 

Chapel, Mission-House, and School, Mbua 518 

Fright of Natives on seeing a Horse 540 

Richmond-Hill Institution 569 



VI PREFACE. 

mar and dictionaries have been printed; 22,000 copies of the 
New Testament, and 5,000 of the completed Scriptures, have 
been supplied, and, for the most part, purchased by the native 
converts ; catechisms with Scripture proofs, reading books, a 
large edition of Bunyan's " Pilgrim's Progress," two editions of a 
valuable System of Christian Theology, and hymns, have been 
widely circulated and profitably used. The returns of the Fiji 
district in 1869 are: 472 chapels, 391 preaching places, 13 
missionaries, 1 English schoolmaster, 44 native assistant mis- 
sionaries, 839 catechists, 2,266 day-school teachers, 2,541 Sab- 
bath-school teachers, 494 local preachers, 2,260 class-leaders, 
20,348 full and accredited church-members, 5,909 on trial for 
membership, 914 Sabbath schools, 51,159 Sabbath scholars, 
1,524 day schools, 51,125 day scholars, 105,947 attendants on 
public worship. 

On returning to England in 1856, to pass the completed 
Scriptures through the press, after seventeen years' service in 
Fiji, I reluctantly engaged to supply a record of the glorious 
work that had been wrought. Happily, I had become intimate 
with the Rev. George Stringer Rowe, who kindly undertook to 
edit the book. To him I handed a copious manuscript on 
The Islands and their Inhabitants, which had been prepared 
with great care and skill by a brother missionary, the Rev. 
Thomas Williams ; and my own Record of Mission Work. To 
him we are both much indebted. He re-wrote most of what 
was supplied; and greatly pruned down and improved the 
voluminous and plain matter that I hastily prepared. In some 
instances his friendship and partiality led him to make com- 
mendatory and kind statements with reference to my wife and 
myself, beyond what I wrote as a personal narrative of occur- 
rences in which we were immediately concerned. The Rev. 
John Dury Geden, of Didsbury College, prepared the excellent 
chapter on Language, from an essay supplied by Mr. Williams ; 
and Mrs. Atkinson, of Gunnersbury House and Hessle, prepared 



PREFACE TO THE THIRD EDITION. 



HpHE review of the history of the Fiji mission must afford 
■*- more than common satisfaction to all Christian minds; 
but it will be easily understood that those who have been 
permitted to take part in the work will find therein a peculiar 
gratification, and motives for thankfulness only their own. 

Let the reader of the following pages be well assured that 
they contain nothing but the sober truth, either in the por- 
traiture of the Islanders as we found them, or in the record of 
the blessings conferred by Christianity upon a large portion of 
the Group. 

Thirty-five years have not yet passed since the two first mis- 
sionaries landed there, and the labourers ever since have been 
few; yet the change effected is marvellously great, beyond pre- 
cedent in modern times. The Gospel, proclaimed in a straight- 
forward and earnest way, has done its old work. The Spirit has 
accompanied the truth with His convincing and transforming 
power ; and the result on a grand scale is manifest, real, and 
deep. Cruel practices and degrading superstitions have been 
greatly lessened. Thousands have been converted, have borne 
persecution and trial well, maintained good conduct, and died 
happy. Marriage is sacred; the Sabbath regarded; family 
worship regularly conducted; schools established generally; 
slavery abolished or mitigated; the foundation of law and 
government laid; and many spiritual churches formed. A 
native ministry is raised up for every branch of the Church's 
work. The language has been reduced to written form, a gram- 



PREFACE. Vll 

for the engraver the sketches made by Mr. Williams, which 
supply most of the illustrations in this volume. 

Very favourable reviews of the book appeared in many of 
the leading literary journals. But for the general circulation so 
desirable, of information of a people like the Fijians, and of 
such a marvellous work of God as has been wrought in our day, 
the cost of the expensively-illustrated edition was too high. 

And now that this large group of islands has already attracted 
great numbers of English, who have many friends desirous of 
knowing the country where they reside and have invested their 
all ; and as the tide of emigration is still flowing, and Fiji may 
become a place of importance, and take a position in supply- 
ing cotton, coffee, sugar, and other tropical productions \ it has 
been thought desirable to issue a cheap edition. 

In 1859 a deed of the cession of Fiji was brought to Eng- 
land; and Colonel W. J. Smythe, R.A., was appointed as H.M. 
Commissioner to visit the islands, and report whether it was 
expedient to accent them. While this important matter was 
pending, the mission ranks were. thinned by death and illness. 
Urgent appeals in i860 for increased help in this successful 
and popular mission had effect, and England gave, I fear, its 
last donation of agents, by appointing five hearty young men, 
Revs. J. White, F. Tait, J. Nettleton, G. Gibson, and J. F. 
Horsley, who had nobly offered to go forth to Fiji, and alienate 
themselves from home, by joining the Australasian Conference. 
Tenderest and strongest feeling for Fiji influenced me and my 
wife to comply with a request to go out with this large band of 
devoted men and their wives ; and we left England on the 12th 
of December, 1 860, accompanied by the Rev. Frank Firth and 
his wife, for the Friendly Islands. Though my wife and I had 
parted previously from our seven children, one by one, for their 
education, — one of whom we saw no more,^ — we now found this 
to be the one real trial of our lives, to be separated from all at 
once. But we were strengthened by God cheerfully to under- 
take the task ; and many friends on our departure, and when 



Vlll PREFACE. 

we were sixteen thousand miles away, showed great kindness 
to us and to them. During our absence from England for 
five years and a half we were thus greatly comforted ; and on 
our return we were, and ever shall be, most grateful to Almighty 
God, and to endeared friends, for the care taken of our beloved 
ones, feeling that the Saviour's promise of " manifold more in 
the present time" had been fulfilled. 

On our arrival in Fiji, on the 6th of June, 1861, we were 
gratified to find the mission in a very healthy and prosperous 
state. Great progress had been made since we left the group in 
November, 1855. The number of converts had increased; the 
piety of the people was improved ; &nd the native agents were 
better qualified. It was no small comfort to us to feel at home 
at once : the language, people, and work were perfectly familiar ; 
and we had heart and health to labour for four years, during 
which time we had a boat, and schooner, and men, and oppor- 
tunity to go wherever our services were mosl needed, and help 
any one, in any way we could. We had no lingering moment 
unemployed. 

Our circuit was Ovalau, the central and principal port for 
shipping, the residence of consuls, and place of business. On 
our arrival we were distressed to find there a dilapidated house 
as the only place for Fijian and English worship. After some 
time we succeeded in the erection of a chapel for natives and 
half-castes, with a boarded floor. Then, by special effort, an 
English Wesleyan Church, boarded, shingled, and lined, was 
completed — the site having been given by Mr. and Mrs. 
Binner, and the subscription list commenced by ^20 from 
Col. and Mrs. Smythe. The entire cost of over ^200 was 
raised before we left. Preparation is now being made for a 
large stone church in its place, to cost ^400, the whole of 
which amount is to be raised, so that all chapels in Fiji, as in 
Tonga, whether for natives, half-castes, or foreigners, are to be 
quite free from debt. 



PREFACE. 



IX 



On the 26th of July, 1861, we went to Moturiki, to open two 
new and good chapels. The congregations were large. While 
in the pulpit, at the commencement of the service, I recognised 
the man who most clamoured for my life, seven years before, on 
the 6th of June, 1854, as recorded on page 493. He came forth 
in the first rank of persons from another town, dressed in a 
black coat, leading the chant as they drew near to the chapel. 
It was manifest that he remembered with shame the event, and 
he could not meet my eye for some time. After the service I 
went and shook hands with him ; and said that, as we were 
_ both alive, we ought to devote ourselves fully to the Lord. He 
could not speak, but appeared deeply humbled. What a 
marvellous change had been wrought in the views, principles, 
and conduct of this people ! 




English Wesleyan Church, Levuka, Ovalau. 

My wife and I being at Lakemba on a visit, on the 22nd of 
December, 1863, the missionaries, king, and 'people resolved to 
celebrate the anniversary of our arrival and landing on the island, 
a quarter of a century before, by requesting me to set the first 
post of their new Jubilee wooden chapel, — the first in Fiji for a 
native congregation. The occasion was very joyous to us and 



X PREFACE. 

to the people, who came in from all the towns on the island. 
The plan of the building is octagonal. The width sixty-two feet, 
with six and a half feet verandah all round, making the extreme 
width seventy-five feet. The estimated cost was twenty-six 
tuns of cocoa-nut oil. 

In preparing this third edition for the press, to give the work in 
a cheaper form, a few alterations, abridgments and additions have 
been made in the Mission History ; but nearly the whole of the 
two volumes is now reprinted. It has been very refreshing to 
my own heart and mind to go carefully over the records of the 
past; and, though I desired to curtail, I have felt that it would 
be an injustice to the church and the world to deprive them of 
the perusal of these triumphs of the Gospel. I should much 
like to bring down the work to the present time ; and show 
that an all-wise and gracious Providence has watched over 
the cause in Fiji, and that triumphs have now been achieved, 
and prosperity vouchsafed, as signal and glorious as that won- 
derful work at Ono, recorded at page 265 ; but I may not 
much enlarge the book, as that would frustrate our design in 
its reproduction. I cannot, however, allow this edition to go 
forth, after so long an interval, without recording events and 
matters of the utmost importance to all who are interested in the 
group, with reference to the Theological Institution — Native _ 
missionaries — Schools of a superior class — Success and extra- 
ordinary liberality in the Friendly Islands — The press, and books 
printed — The present state of the mission — Emigrants — The 
American difficulty and Thakombau — and Rotumah. The state- 
ments which I have felt it my duty to make on these subjects 
are printed as Supplementary, at the end of the volume ; and 
an Index of the work is annexed. 

James Calvert. 
Bromley, Kent, 

July, 1870. 



s 



hi 



tpiIJAV. UT 

sA-epjo-oj^ 



}S3}B3.I0 



U33AV53q 
3DU9J9JJip 



53AV Tg Aip 
U33A\.}3q 
3DU3J3JJi:p 
5S35B3JQ 



*Xjp 
UT29J\[ 



uinuiiuT]^; 
uoissa'-icbp 
araajjxgr 



umunxi3j\[ 
3ui3a;xg[ 



£ g 

TJ O 



°.d 



-^ rt S 

■a 3 2 

? -{J o 

u o 

-2 r ^ o 

« 5 * j* 

hJO 2 w m 
-T3 



s 3 

Cd 

« 73 



oco 






3 e,£ «.g gH 



N 

£ <° « 

rt w d bJO 

,d a? rt c 

2 8 2 a 

w »x.a « 
S •••£"§> 6 

s s > i'S 

"C rt d "is ., 

d juc/2 £ w 

'""'"Si ^JS 

>~* d w ™ ^3 
_ o £ rt 

2 S 5 v «3 



i co t^oo vo co 






-*■ f-oo h o> t^oo »nvo in m 

CO H H H « M H M (N N « N 



N lO CM VO 

oS o\od oS d\oo" t^. 



in m «' h d d n oooo'oSm 

OO OO 00 OO OO t>« t*» t^t^. >>«00 



VO VO tx CO 






O oo oo mmiOH 
tovo in H o n O 

ON ONOO O H N 



uoisssadsp 

3UI3J5X3 



•3I{Sl3T{ 

3ui3a;x3[ 



o 



^nw nt^vumjvovovo OOO ^« 

l>.HO^OHHVOHVOO^^>>. 
vo oo inoo 0\0\0 h o\h ooo 



VO 



Tl-VO 

8S 


N 




■* rJ-00 N 
N •<*• ONOO 

H N « N 


O -J- Tfvo 
inoo n h 

N W N H 


o' d o" d d d d d d d 

mmroromrnmmrom 


o 


o 






t-.fa g <^ g -—>^<; c^ Q g Q 



HUl'ttO OvOO 

h ^ m m w vo vo 
vd co >>. o\ n co ei 


moo oo in co 

h ci 4 h d 


VO 
00 


O O O O e« «n Q 
o onoo <s m e* o 


in w N r^ in 
in O O\vo t-. 





O u 

-d <U 



.51 



=J3H 



•£ <u 



^^ 



bJO > 
v d 

vd S3 s 



d g 

a? 

•w bJO 
bJOd 

.S3 



bJO o 



<u ^ 






d <u . . 

3 S gw 

rt 4J . ^ 

d *3 rt.£ 

X Ov w 

o <U 4->""* 

|l S3" 

C"*.^ rt 
n Ort > 

^ ^£ -r 
o <u 'd rt 

os G '" a 

« 8 b& 

^Td <U -, 

1) d »d "d -M 

>-. a ^.5 <u 

*} O OCL ^ 

rt in ^ M -<*• 

cj co\* S I 
p,oo. . oJ, 

d w n-73 

« ^ ^^tj 

v u o v a 

■5 rt°o_g rt 

«+h >» rt VJ «; 

^^ c3 

«d^i^ 

4>-0« rt^ 
jS u d-d d 

fi-O g 



m O N 

01 N co co 
vd vd vd vd 



O vo ( 
in m rj- i 

in invd vo" 

vo oo 
"t" *? "T 

1 vd vd in in 



8 






vo vo vo vo 



io m in m 



VO vo VO vO 



^ 



vo vo in in 






& 

<: 



vo vo vo vo 



in in in in 



FIJI AND THE FIJIANS. 



Chapter I. — Fiji. 



THE Fiji group includes the islands lying between the latitudes 
of 1 5 30' and 20 30' S., and the longitudes of 177 E. and 
178 W., comprising, among others, what were named by Tasman, 
" Prince William's Islands/' and " Heeniskirk's Shoals/' extending 
over about 40,000 square miles of the South Pacific, and forming a 
connecting link between the abodes of the Malayan and Papuan 
races which inhabit the widely-spread Polynesia. 

The way of writing the name of this group is so remarkably 
varied as to deserve notice. Beetee, Fegee, Fejee, Feegee, Feejee, 
Feeje, Fidjee, Fidje, Fidgee, Fidschi, Fiji, Feigee, Vihi, Viji, and 
Viti, are forms that have come under my own observation. Fiji 
and Viti are correct ; Fiji being the name in the windward, and 
Viti in the leeward, parts of the group. 

More than two hundred years have elapsed since the discovery 
of these islands by Abel Jansen Tasman, the Dutch navigator, 
after whose voyage in 1643 they remained unvisited until Captain 
Cook lay-to off Vatoa, an island in the windward group, naming it 
"Turtle Island." In 1789 Captain Bligh, in the Bounty's launch, 
saw a portion of the group, and passed through other parts of it 
when commanding the Providence in 1792. In 1796 the Duff, 
under the command of Captain Wilson, seems to have followed the 
same course as Tasman, and was nearly lost, just touching the reef 
off Taviuni. About the year 1806 Fiji began to be visited by 
traders for the purpose of procuring sandal-wood to burn before 
Chinese idols, or beche-de-mer to gratify the palate of Chinese 

1 



2 FIJI AND THE FIJIANS. 

epicures. It was only from the men engaged in this traffic that 
anything was heard about the islands or their inhabitants ; and, 
beyond the scanty information supplied by Captain Cook, neither 
standard geographies nor Admiralty charts deserved confidence. 
Recent visits by British ships of war, added to the elaborate survey 
of the group by the United States Exploring Expedition, have 
resulted in more correct information. 

The early history of Fiji is necessarily obscure. Whether the 
first stranger who gazed upon its extent and beauty was a Tongan 
or European, is doubtful. If it can be admitted that up to the 
time of Captain Cook's visit to the Friendly Islanders, in 1772, 
they were unused to war, and were then only beginning to practice 
its horrors as learned by them in Fiji, the probability is in favour of 
the latter. But whether these islanders, age after age, enjoyed the 
peace implied in the above supposition, is more than questionable. 
The evil passions, " whence come wars and fightings," are, in Ton- 
gan nature, of ruling power ; and to suppose these at rest in a 
thousand heathen bosoms for a single year is extremely difficult, 
a difficulty which grows as we increase either the number of per- 
sons or the length of time. Tongan intercourse with Fiji dates far 
back, and originated, undoubtedly, in their canoes being driven 
among the windward islands by strong easterly winds. More than 
a hundred years ago the recollection of the first of such voyages 
was lost, which seems to put back its occurrence even beyond Tas- 
man's visit in 1643. 

About the year 1804 a number of convicts escaped from New 
South Wales and settled among the islands. Most of these des- 
peradoes lived either at Mbau or Rewa, the chiefs of which allowed 
them whatever they chose to demand, receiving, in return, their aid 
in carrying on war. The new settlers made themselves dreaded by 
the natives, who were awed by the murderous effect of their fire-arms. 
The hostile chiefs, seeing their bravest warriors fall in battle with- 
out an apparent cause, believed their enemies to be more than human, 
against whom no force of theirs availed, whose victory was always 
sure, while their progress invariably spread terror and death. No 
thought of improving and consolidating the power thus won seems 
to have been entertained by the whites. Had such a desire pos- 
sessed them, the absolute government of the entire group lay within 
their reach ; but their ambition never rose beyond a life of indolence, 
and an unrestrained gratification of the vilest passions. Some of 
them were men of the most desperate wickedness, being regarded as 



FIJI. 3 

monsters even by the ferocious cannibals with whom they associated. 
These lawless men were twenty-seven in number on their arrival ; 
but in a few years the greater part had ended their career, having 
fallen in the native wars, or in deadly quarrels among themselves. 
A Swede, named Savage, who had sdme redeeming traits in his 
character, and was acknowledged as head man by the whites, was 
drowned, and eaten by the natives at Weilea, in 1813. In 1824 
only two, and in 1 840 but one, of his companions survived. This 
last was an Irishman named Connor, who stood in the same 
relation to the King of Rewa as Savage had done to the King of 
Mbau. His influence among the natives was so great that all his 
desires, some of which were of the most inhuman kind, were 
gratified. The King of Rewa would always avenge, and often in 
the most cruel manner, the real or fancied wrongs of this man. 
If he desired the death of any native, the chief would send for the 
doomed man, and direct him to make and heat an oven, into which, 
when red-hot, the victim was cast, having been murdered by 
another man sent for the purpose. Soon after the death of his 
patron, Paddy Connor left Rewa. He was thoroughly Fijianized, 
and of such depraved character that the white residents who had 
since settled in the islands drove him from among them, being 
afraid of so dangerous a neighbour. At the close of life his thoughts 
seemed only occupied about rearing pigs and fowls, and increasing 
the number of his children from forty-eight to fifty. 

These men are thus mentioned because of their close connection 
with the rise of Mbau and Rewa, which two places owe their 
present superiority to their influence, the former having long been 
the most powerful state in Fiji. 

The entire group comprises not fewer than two hundred and 
twenty-five islands and islets, about eighty of which are inhabited. 
Among these, every variety of outline can be found, from the simple 
form of the coral isle to the rugged and often majestic grandeur of 
volcanic structure. 

The islands in the eastern part of the archipelago are small, and 
have a general resemblance to each other : towards the west they 
are large and diversified. The two largest are superior to any 
found in the vast ocean-field stretching thence to the Sandwich 
Islands ; while the ever-changing beauties of scenery enable the 
voyager, as he threads the intricate navigation among reefs and 
islands, to share the feelings thus expressed by Commodore Wilkes : 
"So beautiful was their aspect that I could scarcely bring my mind 



4 FIJI AND THE FIJIANS. 

to the realizing sense of the well-known fact, that they were the 
abode of a savage, ferocious, and treacherous race of cannibals." 

When each island of so large a group has a claim to be noticed, 
selection is difficult, and the temptation to detail strong. It must 
not, however, be yielded tcr, a few examples sufficing to give a 
general idea of the whole. 

Yathata and Vatuvara are placed by geologists in a class that 
has long been in high favour as the fairy-lands of the south seas. 
They are composed of sand and coral debris, covered with a deep 
soil of vegetable mould. Yathata is hilly and fertile. Of this 
class there are few in Fiji. They are from two to six miles in 
circumference, having the usual belt of white sand, and the circlet 
of cocoa-nuts with their foliage of " pristine vigour and perennial 
green." Such islands have generally one village, inhabited by fifty 
or one hundred oppressed natives. 

The other islands to windward are of volcanic formation, their 
shore only having a coral base. Vulanga is one of this class, and 
appears as though its centre had been blown out by violent 
explosions, leaving only a circumferent rim, which to the west and 
south is broad, and covered with rocks of black scoria rising to a 
height of nearly two hundred feet, but to the north-east is narrow 
and broken. This rim encircles an extensive sheet of water of a 
dark blue colour, studded with scoriaceous islets, enamelled with 
green, and worn away between the extremes of high and low water 
until they resemble huge trees of a mushroom form ; thus giving 
a most picturesque effect to this sheltered haven of unbroken calm. 

My first entrance to this lagoon was made at the risk of life ; 
and the attempt would be vain to tell how welcome were its quiet 
waters after the stormy peril outside. A mountainous surf opposed 
the strong current which forced its way through the intricate pas- 
sage, causing a most terrific whirl and commotion, in the midst of 
which the large canoe was tossed about like a splinter. The excite- 
ment of the time was intense, and the impressions then made were 
indelible. The manly voice of Tubou Toutai, issuing his com- 
mands amid the thunder of the breakers, and the shrieks of 
affrighted women ; the labouring of the canoe in its heaving bed 
of foam ; the strained exertions of the men at the steer-oar ; the 
anxiety which showed itself on every face ; were all in broad con- 
trast with the felt security, the easy progress, and undisturbed 
repose which were attained the moment the interior of the basin 
was reached. Vulanga, although having its own beauty, is so 



FIJI- 5 

barren that little except hardy timber is found growing upon it. 
Its gullies are bare of earth, so that neither the yam nor the banana 
repays culture. Smaller roots, with fish, which abound here, and 
yavato — a large wood maggot, — give food to the inhabitants of 
four villages. 

MOTHE, lying to the N.E. of Vulanga, is very fruitful, having 
an undulating surface much more free from wood than the islands 
to the south. A fortress occupies its highest elevation, in walking 
to which the traveller finds himself surrounded by scenery of the 
richest loveliness. A sandy beach of seven miles nearly surrounds 
it. There are many islands of this size in the group, each con- 
taining from 200 to 400 inhabitants. 

Lakemba, the largest of the eastern islands, is nearly round, 
having a diameter of five or six miles, and a population of about 
2,000 souls. 

Totoya, Moala, Nairai, Koro, Ngau, Mbengga, exhibit on 
a larger scale the beauties of those islands already named, having, 
in addition, the imposing charms of volcanic irregularities. Among 
their attractions are high mountains, abrupt precipices, conical 
hills, fantastic turrets and crags of rock frowning down like olden 
battlements, vast domes, peaks shattered into strange forms ; 
native towns on eyrie cliffs, apparently inaccessible ; and deep 
ravines, down which some mountain stream, after long murmuring 
in its stony bed, falls headlong, glittering as a silver line on a block 
of jet, or spreading, like a sheet of glass, over bare rocks which 
refuse it a channel. Here also are found the softer features of rich 
vales, cocoa-nut groves, clumps of dark chestnuts, stately palms 
and bread-fruit, patches of graceful bananas, or well tilled taro- 
beds, mingling in unchecked luxuriance, and forming, with the wild 
reef-scenery of the girdling shore, its beating surf, and far-stretch- 
ing ocean beyond, pictures of surpassing beauty. Matuku is 
eminent for loveliness where all are lovely. These islands are from 
fifteen to thirty miles in circumference, having populations of from 
1,000 to 7,000 each. 

Mbau is a small island, scarcely a mile long, joined to the main 
— Viti Levu — by a long flat of coral, which at low water is nearly 
dry, and at high water fordable. The town, bearing the same 
name as the island, is one of the most striking in appearance of 
any in Fiji, covering, as it does, a great part of the island with 
irregularly placed houses of all sizes, and tall temples with pro- 
jecting ridge-poles, interspersed with unsightly canoe-sheds. Here 



6 FIJI AND THE FIJIANS. 

is concentrated the chief political power of Fiji. Its inhabitants 
comprise natives of Mbau, and the Lasakau and Soso tribes of 
fishermen. 

Taviuni — commonly called Somosomo, from its town of that 
name having been the residence of the ruling chiefs, — is too fine an 
island to be overlooked. It is about twenty-five miles long, with a 
coast* of sixty miles, and consists of one vast mountain, gradually 
rising to a central ridge of 2,100 feet elevation. Fleecy clouds 
generally hide its summit, where stretches a considerable lake, 
pouring through an outlet to the west a stream which, after tum- 
bling and dashing along its narrow bed, glides quietly through the 
chief town, furnishing it with a good supply of fresh water. A 
smaller outlet to the east discharges enough water to form a small 
but beautiful cascade. This lake is supposed to have as its bed the 
crater of an extinct volcano, an idea supported by the quantity of 
volcanic matter found on the island. However wild and terrible 
the appearance of the island once, it is now covered with luxuriance 
and beauty beyond the conception of the most glowing imagination. 
Perhaps every characteristic of Fijian scenery is found on Somo- 
somo, while all the tropical vegetables are produced here in perfec- 
tion. It has only a land-reef, which is often very narrow, and in 
many places entirely wanting, breaking, towards Tasman's Straits, 
into detached patches. 

Kandavu is another large and mountainous island, twenty-five 
miles long, by six or eight wide. It has a very irregular shore, 
abounds in valuable timber, and has a population of from 10,000 
to 13,000. 

A good idea of the general appearance of these islands is obtained 
by regarding them as the elevated portions of submerged conti- 
nents. The interior is, in many instances, a single hill or mountain, 
and, in many others, a range, the slopes of which, with the plains 
mostly found at their feet, constitute the island. 

There yet remain to be noticed the two large islands, which, 
when compared with those stretching away to the east, assume the 
importance of continents. 

Vanua Levu (Great Land) is more than one hundred miles long, 
having an average breadth of twenty-five miles. Its western ex- 
tremity is notable as being the only part of Fiji in which sandal- 
wood can be produced. The opposite point of the island is deeply 
•indented by the Natawa Bay, which is forty miles long, and named 
by the natives, Na Waitui Mate, "the Dead Sea." The population 



FIJI. 7 

of Vanua Levu is estimated at 31,000. Its scenery much resembles 
that of 

Na Viti Levu (the Great Fiji), which measures ninety miles 
from east to west, and fifty from north to south. A great variety of 
landscape is found in navigating the shores of Great Fiji. To the 
S.E. there is tolerably level ground for thirty-six miles inland, 
edged, in places, by cliffs of sandstone five hundred feet high. 
The luxuriant and cheerful beauty of the lowland then gives place 
to the gloomy grandeur and unbroken solitude of the mountains. 
To the S.W. are low shores with patches of brown, barren land ; 
then succeed narrow vales, beyond which rise hills, whose wooded 
tops are in fine contrast with the bold bare front at their base. 
Behind these are the highest mountains in the group, bleak and 
sterile, with an altitude of 4,000 or 5,000 feet. Westward and to 
the east, high land is close to the shore, with only narrow strips of 
level ground separating it from the sea. Proceeding northward, 
some of the finest scenery in Fiji is opened out. The lower level, 
skirted by a velvety border of mangrove bushes, and enriched with 
tropical shrubs, is backed, to the depth of four or five miles, by 
hilly ground, gradually reaching an elevation of from 400 to 700 
feet, with the lofty blue mountains, seen through deep ravines, in 
the distance. Great Fiji has a continuous land or shore-reef, with 
a broken sea-reef extending from the west to the north. The 
Great Land also has in most parts a shore-reef, with a barrier-reef 
stretching from its N.E. point the whole length of the island, and 
beyond it in a westerly direction. Great Fiji is supposed to contain 
at least 50,000 inhabitants. 

Scanty and imperfect as is this notice of some of its chief islands, 
enough has been said to show the superiority of Fiji over most 
other groups in the Pacific, both in extent of surface, and amount 
of population. This superiority will be made clearer by the follow- 
ing statement of their relative importance : — 

The islands composing Viti-i-loma (Middle Fiji) are equal to the 
fine and populous island of Tongatabu together with the Hervey 
Islands. The Yasawas are equal to Vavau. The eastern group is 
equal to the Haapai Islands. The Somosomo group equals the 
Dangerous Archipelago and the Austral Islands. The Great Land 
is equal to the Marquesas, Tahiti, and Society Islands. Great 
Fiji alone surpasses the Samoan group ; while there still remains 
over, the Kandavu group, with a population of about 12,000. 

Without pretending to write the natural geography of Fiji, 



8 ' FIJI AND THE FIJIANS. 

occasional notices of its geology, botany, and zoology will be intro- 
duced, where such notices are likely to prove peculiarly interesting 
or instructive. 

The volcanic formation of these islands has already been inti- 
mated, and the indications of craters alluded to ; but as no lava in a 
stream has been found, the very remote construction of the group 
seems almost certain. Volcanic action has not, however, entirely 
ceased ; shocks of earthquakes are at times felt, and at Wainunu 
and Na Savusavu, on Vanua Levu, and also on the island of Ngau, 
there is enough volcanic heat to produce warm and boiling springs. 
The high peaks and needles on the large islands are mostly basaltic. 
Volcanic conglomerate, tufaceous stones, porous and compact 
basalts, are found of every texture, of many colours, and in various 
stages of decomposition. In several places I have seen very per- 
fect and distinct columns of basalt some feet in length. • 

The soil is in some places gravelly and barren ; occasionally a 
stratum of reddish clay and sandstone is found ; but a dark red or 
yellowish loam is most common : this is often deep and very rich, 
containing, as it does, much decayed vegetable matter. Decom- 
posed volcanic matter forms a very productive soil, especially in 
those vales where such debris mingles with deposits of vegetable 
mould. Portions of the large flats, covered with rank grass treache- 
rously hiding the soft, adhesive mud beneath, would baffle the skill 
of the British husbandman, although much prized by the natives, 
who find in them just the soil and moisture needed for the cultiva- 
tion of their most valued esculent, the taro (Arum esculentuni). 
These swamps would perhaps answer well, under efficient manage- 
ment, for the cultivation of rice. 

The lee side of a mountain generally presents a barren contrast to 
that which is to windward, receiving as this does on summit and 
slopes the intercepted clouds, thus securing regular showers and 
abundant fertility, while to leeward the unwatered vegetation is 
dying down to the grey hues of the boulders among which it struggles 
for life. To this, however, there are some marked exceptions. 

In some places a surface of loose rubble is found. I have heard 
on good authority that, about thirty years since, a town within a 
few miles of Mbua was buried by a land-slip, when so much of the 
mountain face slid down as to overwhelm the whole town and 
several of its inhabitants. 

From the shore we step to the reefs. These are grey barriers of 
rock, either continuous or broken, and of all varieties of outline, 



FIJI. 9 

their upper surface ranging from a few yards to miles in width. 
The seaward edge, over which the breakers curve, while worn 
smoother, stands higher than the surface a few feet within, where 
the waves pitch with a ceaseless and heavy fall. Enclosed by the 
reef is the lagoon, like a calm lake, underneath the waters of which 
spread those beautiful subaqueous gardens which fill the beholder 
with delighted wonder. 

Shore or attached reefs, sea or barrier reefs, beds, patches, or 
knolls of reef, with sunken rocks and sandbanks, so abound in Fiji 
and its neighbourhood as to make it an ocean labyrinth of unusual 
intricacy, and difficult of navigation. 

The coral formation found here to so vast an extent has long 
furnished an interesting subject for scientific research, and proved 
a plentiful source of ingenious conjecture ; while the notion has 
found general favour, that these vast reefs and islands owe their 
structure chiefly to a microscopic zoophyte, — the coral insect. 
Whether by the accumulated deposit of their exuvias, or by the 
lime-secretion of their gelatinous bodies, or the decomposition of 
those bodies when dead, these minute polyps, we are told, are the 
actual builders of islands and reefs ; the lapse of ages being 
required to raise the edifice to the level of the highest tide ; after 
which, the formation of a soil by drifting substances, the planting 
of the islands with seeds borne by birds or washed up by the 
waves, and, lastly, the arrival of inhabitants, are all set forth in 
due order with the exactness of a formula based upon the simplest 
observation. A theory so pretty as this could not fail to become 
popular, while men of note have strengthened it by the authority 
of their names. Close and constant inspection, however, on the 
part of those who have had the fullest opportunity for research, 
is altogether opposed to this pleasingly interesting and plausible 
scheme. Wasting and not growth, ruin and not building up, 
characterize the lands and rock-beds of the southern seas. Neither 
does the ingenious hypothesis of Darwin, that equal gain and loss 
— rising in one part, and depression in another — are taking place, 
seem to be supported by the best ascertained facts ; for the annular 
configuration of reef which this theory pre-supposes is by no 
means the most general. " In all the reefs and islands of coral 
that I have examined," writes Commodore Wilkes, "there are 
unequivocal signs that they are undergoing dissolution " ; a con- 
clusion in which my own observation leads me entirely to concur. 

The operation of the polyps is undoubtedly seen in the beauti- 



10 FIJI AND THE FIJIANS. 

ful madrepores, brain-corals, and other similar structures, which, 
still living, cover and adorn the surface ; " but a few inches 
beneath, the reef is invariably a collection of loose materials, and 
shows no regular coralline structure, as would have been the case 
if it had been the work of the lithophyte." These corals rarely 
reach the height of three feet, while many never exceed so many 
inches. The theory stated above assumes that the polyps work up 
to the height of a full tide. Such is not the case. I am myself 
acquainted with reefs to the extent of several thousands of miles, 
all of which are regularly overflowed by the tide twice in twenty- 
four hours, and, at high water, are from four to six feet below the 
surface ; all being a few inches above low- water mark, but none 
reaching to the high-tide level. 

But whatever may be the origin of the reefs, their great utility is 
certain. The danger caused by their existence will diminish in 
proportion as their position and outline become better known by 
more accurate and minute survey than has yet been made. To the 
navigator possessing such exact information, these far-stretching 
ridges of rock become vast breakwaters, within the shelter of 
which he is sure to find a safe harbour, the calm of which is in 
strange, because so sudden, contrast with the stormy sea outside. 
In many cases a perfect dock is thus found ; in some large enough 
to accommodate several vessels, with a depth of from three to 
twelve fathoms of water. Besides these, a number of bays, indent- 
ing the coast of the large islands, afford good anchorage, and vary 
in depth from two to thirty miles. Into these the mountain streams 
disembogue, depositing the mud flats found in some of them, and 
rendering the entrance to the river shallow. Still the rivers, 
furnishing a ready supply of fresh water, increase the value of the 
bays as harbours for shipping. By these Fiji invites commerce to 
her shores ; and in these a beneficent Creator is seen providing for 
the prospective wants of the group, ready-built ports for the shelter 
of those " who go down to the sea in ships, that do business in 
great waters." To such persons the winds are a subject of prime 
interest. During eight months — from April to November — the 
prevailing winds blow from the E.N.E. to the S.E., when there is 
often a fresh trade-wind for many successive days, mitigating to 
some extent the tropical heat. These winds, however, are not so 
uniform as elsewhere. During the rest of the year there is much 
variation, the wind often blowing from the north, from which 
quarter it is most unwelcome. This — the tokalau — is a hot wind, 



FIJI. 1 1 

by which the air becomes so ratified as to render respiration 
difficult. The months most to be feared by seamen are February 
and March. Heavy gales sometimes blow in January ; hence these 
three are often called " the hurricane months." The morning land- 
breezes serve to modify the strong winds in the neighbourhood of 
the large islands. 

Considering the nearness of these islands to the equator, their 
climate is neither so hot nor so sickly as might be expected, the 
fierceness of the sun ? s heat being tempered by the cool breezes 
from the wide surface of the ocean around. The swamps are too 
limited to produce much miasma ; and fever, in its several forms, 
is scarcely known. Other diseases are not so numerous or malig- 
nant as in other climes, especially such as lie between the tropics. 
The air is generally clear, and in the spring and autumn months 
the climate is delightful. In December, January, and February 
the heat is oppressive :- the least exertion is followed by profuse 
perspiration, and no ordinary physical energy can resist the ener- 
vating influence of the season, begetting a fear lest Hamlet's wish 
should be realized, that — 

" Solid flesh would melt — 
Thaw, and resolve itself into a dew." 

The temperature is nearly uniform ; the greatest extremes of heat 
and cold being experienced inland. My meteorological journal 
kept at Lakemba in 1841, and ten years later at Vanua Levu, 
shows 62 as the lowest, and 12 1° as the highest, temperature noted. 
The low temperature here recorded I ascribe, in part, to a river 
running close by my house. The mean temperature of the group 
throughout may be stated at 8o°. Very hot days are sometimes 
preceded by very cold nights. I find the following entry in my 
journal : " 1850, March 14th. We have had forty-five days in suc- 
cession* rainy, more or less. These were preceded by four or five 
dry days : before these again we had twenty-four rainy ones. On 
many of these days only a single shower fell, and that but slight ; 
so that the real depth of rain might not be unusual." Against the 
number of rainy days here given must be placed the long duration 
of uninterrupted dry weather, often extending over two or three 
months. At times the burdened clouds discharge themselves in 
torrents. The approach of a heavy shower, while yet far away, is 
announced by its loud beating on the broad-leaved vegetation ; and 
when arrived it resembles the bursting of some atmospheric lake. 



12 FIJI AND THE FIJIANS. 

This glance at the discovery and general aspect of the Fiji Islands 
may be fitly closed by a few remarks on their division and classifi- 
cation, as described on some maps and globes of modern date. 

The division of the group, as laid down in the account of the 
U. S. Exploring Expedition, viz., into seven districts, under as 
many principal chiefs, is objectionable, as disregarding the divisions 
made by nature, and those recognized by the natives, while it ex- 
cludes Lakemba and its dependencies, which form a district very 
much more important than either Mathuata or Mbua. 

The peculiar character and relative rank of the several authorities 
in Fiji render an accurate political division impossible. 

The natives use terms equivalent to Upper, Lower, and Central Fiji, 
excluding the two large islands ; thus making five sections, which, 
though well enough for general use, are far from having fixed 
boundaries. More minute distinctions are therefore made by the 
people, to enable them to refer with precision to the several parts of 
the group. I would submit six divisions ; or eight, if the eastward 
islands are viewed as composing three sections, which certainly 
ought to be the case. They are virtually thus divided by the 
United States surveyors, who give a distinct name to those forming 
the north end (Ringgold's Isles), but exclude Ono — the extreme 
south — from their chart of Fiji.* 

A division of the group into eight compartments would — follow- 
ing the course of the sun — be as under : — 

The Ono Group ; comprising Ono, Ndoi, Mana, Undui, Yanuya, 
Tuvana-i-tholo, and Tuvana-i-ra. 

The Lakemba Group ; beginning with Vatoa, and ending with 
Tuvutha and Thithia : thirty-three islands and islets. 

The Exploring Isles, with Mango, Kanathea, Naitaumba, 
Vatuvara, Yathata, and a number of islets, form the third group. 

Middle Fiji , containing Matuku, Totoya, Moala, Ngau, Nairai, 
Koro, Ovalau, and a few smaller islands. • 

Vanua Levu and Taviuni, with their contiguous islands — about 
fifty — form the fifth group in order, and the second in importance. 

Great Fiji, with the fifty islands on its coasts, is the sixth and 
most important division. 

The Kandavu Group numbers thirteen islands, several of 
them small. 

* Native tradition speaks of Ono as being formerly near to Ongea, and ascribes its 
present position to a lady of Lakemba, who expatriated herself, selected Ono for her 
adopted land, and then pushed it with her foot thus far from Lakemba, in crder 
to escape the pursuit of her friends. 



^ ilKuml rma I. 

g . » . Xtrkri Leva 



179 



^ThikoTrO>ia 1.15° 18 'S la- V. 



''co'WLciiZi 



Browns R^H s v. t ~ 

N c o o U D S _ -_ ; v.»f.Xukii3Ibasancn 
j. NiLkuniaim. If'. ^-^V,,* 



-■^^iDruiuIo A 






18 



:V ^oiuea £ Wwlangilala J ^ ^ V ' 

< o 1 tliYeleraraLl*,? <.*?»„ 

V , ,♦ , *fLoc~k»m-Ji- 

WObUunsonji RA : I C^DvbbUs II 



■^» Nait crumb a I. £j 

Mahma 



^- Olirabo Ir.f ' . i \Bcl7s If 






Yatliata %'^'-l 



Kanatheali, 



Morses R 

Frosts R. -- 



x * e^nMomhial. 



hSmi' j «^„„ 



VatuV^ral^Jf Maiieo^tpt !* 

Veltai I.gSj 



f i» >Ka t avail s'a I . 



STuvutbaL * 



o 



fTJiithia 



*«*».■.»*& 

^/u/7/ ^.'"" : 



Cor J. I' R 

■jArtma I. 

jfelrcanonsM. 



ktH'iukm.'.R 






Keids Isles 



* V 



Mbuk(tt*r1oJrjXt it 

v 



Yanua \~afti I. : 



Oueata I-f< 



G ^ 



Oiorua *£ a,. ^ato^, R,rt' 

7hvuni/):n R.Vi „„ ;-Oi A i ., V ""-""■ 

1 ">" ••-*»%' yl^Eoroni I. 



Kcuio I. 

■^TatmmoR 



Tavunasith i „ 

Xftimikn 1.^2*-- 
Viianggjkalij|p ^ LevuReef^ 

kaiubaraJ.^ Yangasa I\%$ . .j iinitu ;.... /?,./■ 



llaramljo I. 



^Yw/^^; A 1 .. 



17 



JL& 



_ia. 






* cm. fc-T f. enxArx cla. 



£| 



JT^.-f.^y, A',, 



ORIGIN AND POLITY. 1 3 

The Yasawas form the eighth group, and include more than 
thirty small islands. 

This mode of division embraces every island properly belonging 
to Fiji, while it facilitates a reference to each individually. 

Modern geographers class Fiji with the Tonga group, entitling 
them all, " The Friendly Islands." There is no good reason for 
such a classification ; but there are several which show it to be 
erroneous, and demand its discontinuance. Geologically considered, 
the groups are different. The inhabitants also belong to two dis- 
tinct types, having between them as much difference as between a 
Red Indian and an Englishman. Their mythologies and languages 
are also widely diverse. These facts protest against the confound- 
ing of the two groups in one. 



Chapter II.— Origin and Polity. 

IN considering the origin of the present inhabitants of Fiji, we 
seek in vain for a single ray of tradition or historical record to 
guide us through the darkness of a remote antiquity. The native 
songs are silent on the matter, and no hint of a former immigration is 
to be heard. The people have had no intercourse with other nations, 
except as visited by them ; and the popular belief is, that they never 
occupied any country but that on which they now dwell. Hence 
can only be inferred that the period of the Fijians' residence in 
their islands is to be placed far back at a very early date, probably 
as remote as the peopling of the American continent. Uniformity 
of customs and habits, resemblance of religious belief and practice, 
and, still more, philological affinities, together with physical analo- 
gies, supply the data whence may be argued with some degree of 
precision the branch of the human race to which the Fijian 
belongs, and perhaps conjecture may be supplied with a surer 
footing in endeavouring to track the path by which he came to his 
present home. 

Differences of dolour, physical conformation, and language, com- 
bine to form a separating line between the east and west Polyne- 
sians sufficiently clear, until we reach Fiji, where the distinguishing 
peculiarities seem to meet, and many of them to blend, thus be- 



! ! 


7|.- 


.uramii*,*-, 




"""Tl,,,-,, |[^v""" j -' "■ - y - 


j 














t * v ""i. 4 




: &t-> 'T"' v m' * - 


17 


i 1 
1 T 






v 5 ? . ■ * 


V V Lj ,,„,,.,., PjJ- ' * 

* J - ; 


r\- 








* ■$ ( t, w t,' 


" 








^J:-X&\' ' M,k„l„v„ 1 

"..SiaU C H AR T 


1 | o ° 






jreuLUa, 






llii'l *12> hJ^Si'D §> -^, ,„.,,, , 


'" £&.$ '■■;:.:, 




0- 


,/L, 








« 4 ^ ;.« ijv 7 


. - 


#F^ ,;_„_ -*..*. ^, 


f - -'^v * 



14 FIJI AND THE FIJIANS. 

tokening a confluence of the two races. At the east end of the 
group the Asiatic peculiarities are found marked, but die away as 
we go westward, giving place to such as are decidedly African, but 
not Negro. Excepting the Tongans, the Fijian is equal in physical 
development to the islanders eastward, yet distinct from them in 
colour, in which particular he approaches the pure Papuan Negro ; 
to whom, in form and feature, he is, however, vastly superior. Many 
of his customs distinguish him from his neighbours, although he is 
by language united to them all. 

Directed by such facts, there can be little doubt of the Fijian's 
connection with the darker races of Asia. His ancestors maybe 
regarded as the original proprietors of his native soil ; while the 
race has been preserved pure from the direct admixture of Malayan 
blood, by the hitherto strict observance of their custom to slaughter 
all shipwrecked or distressed foreigners who may have been cast on 
their inhospitable coasts. The light mulatto skin and well-developed 
muscles seen to windward are chiefly the result of long intercourse 
with the Tongan race. These evidences of mixture are, however, 
feeble, compared with those marks which indicate a long isolation 
from other varieties of mankind. 

Murray, in his " Encyclopaedia of Geography," speaks incorrectly 
of the invasion and subjugation of this people by the Friendly 
Islanders, and seems to have copied the mistake from the account 
of the voyage of the Duff. The Fijians have never acknowledged 
any power but such as exists among themselves. 

The government of Fiji, before the last hundred years, was 
probably patriarchal, or consisted of many independent states, 
having little intercourse, and many of them no political connection, 
with each other ; mutual dread tending to detach the various tribes, 
and keep them asunder. The great variety of dialects spoken, the 
comparative ignorance of some of the present kingdoms about each 
other, and the existence until now of a kind of independence in 
several of the smaller divisions of the same state, countenance 
the above supposition. At this day there is a close resemblance 
between the political state of Fiji and the old feudal system of the 
north. There are many independent kings who have been con- 
stantly at war with each other ; and intestine broils make up, for 
the most part, the past history of Fiji. Still, though to a much less 
extent, civil dissensions abound, and it is not uncommon for several 
garrisons on the same island to be fighting against each other. The 
chiefs have ever been warring among themselves, though the ad- 



ORIGIN AND POLITY. 1 5 

vantage of the victor is but precarious, often involving his own 
destruction. 

The chiefs of Mbengga were formerly of high rank, and still 
style themselves Qali-cuva-ki-lagi, which means, " Subject only 
to Heaven." They do not now stand high, being subject to Rewa. 
On the matter of supremacy nothing is known further back than 
1800, at which time, it is certain, Verata took the lead. A part of 
Great Fiji and several islands of importance owned its sway. At 
this date Na-Ulivou ruled in Mbau. He succeeded Mbanuvi, his 
father, and the father also of Tanoa. Na-Ulivou was an energetic 
chief, and distinguished himself in a war with the sons of Savou, 
numbering, it is said, thirty, who contended with him the right of 
succession. He overcame his enemies, and was honoured with the 
name of Na Vu-ni-valu, that is, " The Root of War/' a title which 
his successors have since borne. Aided by the white men named 
in the preceding chapter, and employing the new power supplied by 
fire-arms, this chief made war on Verata, took possession of its 
dependencies, and left its sovereign little more to rule over than his 
own town. Na-Ulivou died in 1829, and was succeeded by his 
brother Tanoa. He died at an advanced age, a heathen and can- 
nibal, December 8th, 1852. His reign of twenty-three years was 
not happy or peaceful. Rebellious subjects and rebellious sons 
filled it with anxiety. Once he had to fly his chief city ; and for a 
number of years his fear of Raivalita — one of his sons — kept him a 
close prisoner. Several years before his death, old age disqualified 
Tanoa for the discharge of the active duties of his position, which 
were attended to by one of his sons acting in the capacity of 
regent. Tanoa was a proud man : when gray and wrinkled, he 
tried to hide these marks of old age by a plentiful application of 
black powder. He was also cruel and implacable. Mothelotu, one 
of his cousins, was so unhappy as to offend him, and sought with 
tears and entreaties for forgiveness ; but the purpose of the cruel 
chief was fixed, that Mothelotu should die. Report says, that 
after having kissed his relative, Tanoa cut off his arm at the elbow, 
and drank the blood as it flowed warm from the severed veins. 
The arm, still quivering with life, he threw upon a fire, and, when 
sufficiently cooked, ate it in presence of its proper owner, who was 
then dismembered, limb by limb, while the savage murderer looked 
with pitiless brutality on the dying agonies of his victim. At a 
later period, Tanoa sentenced his youngest son to die by the club. 
The blow, given by the brother who was appointed as his executioner, 



1 6 FIJI AND THE FIJIANS. 

was not fatal. . The father, being told of his entreaty for mercy, 
shouted angrily, " Kill him ! Kill him ! " and the horrible act was 
completed. Nearly the last words spoken by this man of blood 
were formed into the question, "How many will follow me?" 
meaning, " How many women do you intend to strangle at my 
death ? " Being assured that five of his wives would then be 
sacrificed, he died with satisfaction. The name of the tribe from 
which the kings of Mbau are taken is Kamba. The four chief 
personages or families in this state are the Roko Tui Mbau, the 
Tu-ni-tonga, the Vusarandavi, and the Tui- Kamba. 

Mbau, as has been already intimated, is the present centre of 
political power in Fiji. Its supremacy is acknowledged in nearly 
all parts of the group. The kingdoms named as subject to it are 
so but nominally, rendering it homage rather than servitude. The 
other leading powers are Rewa, Somosomo, Verata, Lakemba, 
Naitasiri, Mathuata, and Mbua. 

Two kinds of subjection are recognized and distinguished in 
Fiji, called Qali and Bati. Qali represents a province or town 
that is subject and tributary to a chief town. Bati denotes those 
which are not so directly subject : they are less oppressed, but less 
respected than the Qali. Hence arises an awkwardly delicate point 
among the Fijian powers, who have often to acknowledge inferiority 
when they feel none. The chiefs sometimes lay the blame of this 
annoyance on some one of their gods. The Somosomo chiefs 
supply a ludicrous instance. 

Of all who visit Mbau, the people of Somosomo have most to 
abase themselves, and all, say they, " through a foolish god." Ng- 
gurai, one of their gods, wished to visit Mbau ; Vatu Mundre 
supplied him with a bamboo as a conveyance, and, as he was igno- 
rant of the course, engaged to direct him. Having entered into a 
rat, ' Ng-gurai took his club and started. Vatu Mundre had to 
direct his friend past several islands at which the latter felt dis- 
posed to call, and, although many miles from him, told him when 
he had reached his destination. Most pitiable was poor Ng-gurai's 
condition ; for he had fallen off his bamboo through weakness, and 
was floating about at the mercy of the waves, when a woman of 
Mbau found him, took him into the chief's house, and placed him 
on the hearth with the cooks, where he sat shivering four days. In 
the meantime the Vuna god sailed up to Mbau in style, and was re- 
ceived and entertained in godlike sort by the Mbau god, who urged 
that his visitor should become tributary to Mbau, but without success. 



ORIGIN AND POLITY. 1 7 

The day having come for the visiting gods to return home, he in 
the rat went back cold and hungry to Thakaundrovi,* chagrined at 
the miserable figure he cut, and the corresponding reception he had 
met with. He of Vuna returned well fed and gaily dressed. After 
a short time the Mbau god, Omaisoroniaka, returned the visit from 
the god of Vuna, who then retaliated and demanded tribute from 
his guest. But first he had made the path slippery, so that when 
Omaisoroniaka grew animated, his heels flew up ; at which moment 
the crafty Vuna god seized the opportunity to press his demand, to 
which the humbled deity yielded consent, agreeing to be called Qali 
to Vuna, but refusing to make food or do more than give up his 
club ; whereupon the matter ended. In consequence of this, the 
Mbau people pay the Vuna people, who are subject to Somosomo, 
great respect, but exact from the latter a servile homage. 

When a Somosomo canoe visits Mbau, the sail must be lowered 
while yet at a great distance, and the canoe sculled by the men in a 
sitting posture ; for to stand might cost them their life. At short 
distances they have to shout the tama (see p. 30). Arrived at 
Mbau, they are kept in the open air for four nights, before being 
allowed to go to their inn ; all which time they have to move in a 
creeping posture, and at intervals to say the tama, with a trembling 
voice, in imitation of the shivering rat. After four days they may 
go about and wear better dresses, but must still walk half doubled, 
with their hands on their breasts. When a Mbau man meets one 
of them, he says, " Vekaveka, sa sa (sere) ko Qurai ?" " Ho ! ho ! 
is Ng-gurai set at liberty ? " to which the other replies, " Io, vaaca, 
sa sa Qurai," " Yes, respectfully, Ng-gurai is allowed liberty." 

Parties from other places are spared these degrading formalities, 
which the Somosomans are also partially evading by the aid of the 
Tongans and the boats of the white men. 

The character of the rule exercised by the chief powers men- 
tioned above is purely despotic. The will of the king is, in most 
cases, law, and hence the nature of the government varies accord- 
ing to his personal character. The people have no voice in the 
state ; nevertheless, the utmost respect is paid to ancient divisions 
of landed property, of family rank, and official rights. "There 
exists/' says Captain Erskine, " a carefully defined and (by the 
Fijians themselves) well understood system of polity, which dic- 
tates the position the different districts hold with respect to each 
other, as well as the degree of submission which each dependent 

* The island on which the Somosomo chiefs formerly resided. 

2 



1 8 FIJI AND THE FIJIANS. 

owes to his principal." Men of rank and official importance are 
generally about the person of the sovereign, forming his council, 
and serving to check the exercise of his power. When these per- 
sons meet to consult on any grave subject, few speak ; for few are 
qualified. In the councils, birth and rank by themselves are unable 
to command influence, but a man is commended according to his 
wisdom. A crude suggestion or unsound argument from a chief of 
importance would at once be ridiculed, to his confusion. Assem- 
blies of this kind are often marked by a respectable amount of 
diplomatic skill. In deliberations of great consequence secrecy is 
aimed at, but not easily secured, the houses of the people being too 
open to insure privacy.* 

No actual provision is made for the security of the life and 
possessions of the subject, who is regarded merely as property, and 
his welfare but seldom considered. Acts of oppression are com- 
mon. The views of the chiefs do not accord with those of the wise 
son of Sirach ; for they are not " ashamed to take away a portion 
or a gift"; but will not only seize the presents made to an inferior, 
but, in some cases, appropriate what a plebeian has received in 
payment for work done. So far from being condemned as mean 
and shameful, it is considered chief-like ! 

The head of each government is the Tut or Turaga levu, a king 
of absolute power, who is, however, not unfrequently surrounded by 
those who exert an actual influence higher than his own, and whom, 
consequently, he is most careful not to offend. I have seen some kings 
who only retained their position by laying aside the independent 
action of their own will. 

When rule is strictly followed, the successor of a deceased king 
is his next brother ; failing whom, his own eldest son, or the eldest 
son of his eldest brother, fills his place. But the rank of mothers 
and other circumstances often cause a deviation from the rule. I 
am acquainted with several cases in which the elder brother has 
yielded his right to the younger, with a reservation as to power and 
tribute becoming a man second only to the king. 

* When the stone Mission-house at Viwa was finished, it became the wonder of the 
day, and was visited by most of the Mbau chiefs. It comprised a ground-floor of three 
rooms, a first floor, and an attic. This was the first house in Fiji that had been carried 
so high, and elicited great admiration from the delighted chiefs. They gazed round 
at the even walls, and above at the flat ceiling, and exclaimed, " Vekaveka! Vekaveka!" 
increasing the emphasis as they ascended the stairs, until they trod the attic floor, 
when their delight was expressed by a long repeated "Wo, wo, wo," very strongly 
accented, and having a tremolo effect caused by striking the finger across the lips in 
An-b fashion. The uppermost thought in their minds was evident : this chamber was 
so high and so private,, that they all envied its possessor, "because it was such an ex- 
cellent place for secret meetings, and for concocting plots." 



ORIGIN AND POLITY. 1 9 

In the induction to royalty there are two stages. First, is the 
nomination, when the leading men drink yaqona with the king elect, 
presenting the first cup to him, and with it the royal title : this is 
generally done a few days after the death of the late king. The 
second stage, which is equivalent to coronation, is the anointing or 
bandaging, and may not take place for several months or even 
years. An unfolded sala or turban is bound, at one end, round 
the upper arm of the king, leaving the rest pendent. This 
ceremony is performed by a chief priest, while another gives various 
advice to the new monarch, who is presently anointed with a coat 
of red paint on his shoulder. Large quantities of food are pre- 
sented to the king, with some good advice from the aged men, on 
his public entrance upon the regal office. 

The person of a high-rank king (for the title is often given to 
the head of a village) is sacred. In some instances these Fijian 
monarchs claim a divine origin, and, with a pride worthy of more 
classical examples, assert the rights of deity, and demand from their 
subjects respect for those claims. This is readily yielded ; for the 
pride of descent which runs so high among the chiefs is equalled by 
the admiration in which their lofty lineage is held by the people, 
who are its sincere and servile worshippers. Republicanism is held 
in contempt by the Fijians, and even the United States have a 
king when American citizens speak of their president to a native 
of the islands. The king is supposed to impart a degree of 
sacredness to whatever he may wear or touch. Hence arise some 
amusing scenes. A poor man was ordered to carry a chair on 
which Tuithakau was accustomed to sit : he first encased the palms 
of his hands with green leaves, then, taking the chair by two of its 
legs, lifted it above his head to avoid further contact, and ran off at 
full speed, as though in so doing lay his only chance of completing 
the journey alive. One day, on leaving the house of the same 
chief, I held in my hand a ripe plantain, which I gave to a child 
outside ; but an old man snatched it away, with a countenance 
expressive of as much anxiety as if I had given the child a viper. 
His fear was that the fruit had been touched by the king, and 
would therefore cause the child's death. This king took advantage 
of his hallowing prerogative in an odd way. He used to dress an 
English seaman in his mast (dress), and send the man to throw the 
train over any article of food, whether dead or alive, which he might 
happen to come near. The result was that such things were at once 
conveyed to the king without a word of explanation being required. 



20 FIJI AND THE FIJIANS. 

The duties of a king allow him abundant leisure, except when he 
is much engaged in feasting or fighting. Like potentates of ancient 
times, he knows how to reconcile manual labour with an elevated 
position and the affairs of state. With a simplicity quite patriarchal, 
he wields by turns the sceptre, the spear, and the spade ; and, if 
unusually industrious, amuses himself indoors by plaiting sinnet. 
Should he be one of the rare exceptions who see old age, he exists, 
during his last days, near a comfortable fire, lying or sitting, as his 
humour may prompt, in drowsy silence. 

Royalty has other distinctions besides the name. In Somosomo, 
as in eastern countries, the king only is allowed to use the sun- 
shade : the two high-priests, however, share the privilege by favour. 
In Lakemba none but the king may wear the gauze-like turban of 
the Fijian gentleman during the daytime. In Mbua, he only may 
wear his masi with a train. A particular kind of staff — Matana-ki- 
lagi (point-to-the-sky) — used to be a mark of royalty. Certain 
ornaments for the neck and breast are said to become kings alone. 
Invariably his majesty has two or three attendants about his person, 
who feed him, and perform more than servile offices on his behalf. 
A thumb-nail an inch longer than is allowed to grow on plebeian digits, 
is a mark of dignity. An attendant priest or two, and a number of 
wives, complete the accompaniments of Fijian royalty. Instances 
of stoutness of person in these dignitaries are very rare. The use 
of a throne is unknown : the king and his humblest subjects sit on 
the same level — on the ground. There was one exception in the 
case of Tuithakau, who used a chair. 

The chiefs profess to derive their arbitrary power from the gods ; 
especially at Verata, Rewa, and Somosomo. Their influence is also 
greatly increased by that peculiar institution found so generally 
among the Polynesian tribes — the tabu, which will be further 
noticed hereafter. The following examples, to which many more 
might be added, will serve to show how really despotic is Fijian 
government. 

A Rewa chief desired and asked for a hoe belonging to a man, 
and, on being refused, took the man's wife. 

The King of Somosomo wished to collect the people belonging to 
the town in which he lived, that they might be directly under his 
eye. The officer to whom the order to that effect was intrusted, 
was commissioned to bake any who refused compliance. 

Towards the close of 1849, I called on the young Chief of Mbau, 
and found him evidently out of temper. Some villagers had cat 



ORIGIN AND POLITY. 21 

him fewer reeds than he expected, whereupon he dispatched a party 
to burn their village ; which was accordingly done, a child perishing 
in the fire. 

Those who surround the person of the king are generally of 
various grades, some of whom, however, are merely privileged idlers, 
the flatterers of their chief, and makers of mischief, and cigarettes. 

The Mata-ni-vanuas are exceedingly useful men, whose office is 
described by their title, which signifies either " the eyes " or " the 
face of the land," and may intimate the supervision which these 
men maintain ; or that, through them, the chiefs see the state of 
affairs — the face of the land. They are the legitimate medium of 
communication between the chiefs and their dependencies, and 
form a complete and effective agency. Taking the kingdom of 
Lakemba as an instance, the system is worked thus : In each island 
and town under the rule of Lakemba there is an authorized Mata 
ki Lakemba) "Ambassador to Lakemba," through whom all the 
business between that place and the seat of government is trans- 
acted. Then, again, at Lakemba there is a diplomatic corps, the 
official title of each individual of which contains the name of the 
place to which he is messenger, and to which all the king's com- 
mands are by him communicated. When on duty these officials 
represent their chief, after the manner of more civilized courts, and 
are treated with great respect. When they have to take several 
messages, or when one communication consists of several important 
parts, they help memory by mnemonic sticks or reeds, which are of 
various lengths. The Mata, having reached his destination, lays 
down one of these before him, and repeats the message of which it 
is the memorial. He then lays down another, proceeding in the 
same way, until the sticks are transferred from his hand, and lie in 
a row before him, each message having been accurately delivered. 
I have seen men of this class practise their lesson before setting out, 
and have heard them give the answers on their return. 

In some parts there is one of the Matas who is more immedi- 
ately attached to the person of the king, and is styled, O na Mata. 
It is his business to be in attendance when tribute or food is 
brought to the sovereign, and to go through the customary form 
of acknowledgment, to receive and answer reports of all kinds, 
doing so in the king's presence and under his direction, and to 
officiate at the yaqona ring, with other similar duties. 

Besides the Mata, there are other officials, of various duties and 
degrees of importance. All these, except in extreme cases, go 



22 FIJI AND THE FIJIANS. 

about their duties most deliberately, as every appearance of haste 
in such matters is supposed to detract from true dignity. A careful 
observance of established forms is deemed very essential. 

In some parts of Fiji the Mata holds his post for life, in others 
for only a few years. In the latter case, when tired of public life, 
he presents a large quantity of provisions to his chief, asking for 
permission to retire. On Vanua Levu the election of a successor 
has the appearance of being done by surprise. The leading men 
having assembled and consulted awhile, one of their number 
advances to the person chosen, and makes him their Mata by 
binding a blade of the red Ti-tree leaf round his arm between the 
shoulder and elbow. It is the fashion for the man thus bandaged 
to weep and protest against his election, asserting his incompetency, 
and pleading low birth, poverty, indolence, ignorance of official 
phraseology, etc. ; all which objections are, of course, met by the 
others declaring their choice to be good. The feast on such an 
occasion is prepared with extra care. 

Public business is conducted with tedious formality. Old forms 
are strictly observed, and innovations opposed. An abundance of 
measured clapping of hands, and subdued exclamations, charac- 
terize these occasions. Whales' teeth and other property are never 
exchanged or presented, on public occasions, without the following 
or a similar form : " A ! woi J woi I woi 1 ! A ! woi I woi ! 
woi ! ! A tabita levu / woi I woi I / A mudua, mudua, mudua /" 
(Clapping.) 

Whoever asks a favour of a chief, or seeks civil intercourse with 
him, is expected to bring a present. 

Justice is known by name to the Fijian powers, and its form 
sometimes adopted ; yet in very many criminal cases the evidence 
is partial and imperfect, the sentence precipitate and regardless of 
proportion, and its execution sudden and brutal. The injured 
parties, headed by the nearest chief, form the "bench" to decide 
the case. If the defendant's rank is higher than their own, an 
appeal is made to the king as chief magistrate, and this is final. 

Offences, in Fijian estimation, are light or grave according to the 
rank of the offender. Murder by a chief is less heinous than a 
petty larceny committed by a man of low rank. Only a few crimes 
are regarded as serious ; e.g., theft, adultery, abduction, witchcraft, 
infringement of tabu, disrespect to a chief, incendiarism, and 
treason. 

Punishment is inflicted variously. Theft is punished by fine, 



ORIGIN AND POLITY. 23 

repayment in kind, loss of a finger, or clubbing. Either fine, or loss 
of a finger, ear, or nose, is inflicted on the disrespectful. The other 
crimes are punished with death, the instrument being the club, 
the noose, or the musket. Adultery taxes vindictive ingenuity the 
most. For this offence the criminals may be shot, clubbed, or 
strangled ; the man may lose his wife, who is seized on behalf of 
the aggrieved party" by his friends ; he may be deprived of his 
land, have his house burnt, his canoe taken away, or his plantations 
destroyed. 

Young men are deputed to inflict the appointed punishment, and 
are often messengers of death. Their movements are sudden and 
destructive, like a tropical squall. . The protracted solemnity of 
public executions in civilized countries is here unknown. A man is 
often judged in his absence, and executed before he is aware that 
sentence has been passed against him. Sometimes a little form is 
observed, as in the case of the Vasu to Vuna. This man conspired 
against the life of Tuikilakila ; but the plot was discovered, and 
the Vasu brought to meet death at Somosorno. His friends pre- 
pared him, according to the custom of Fiji, by folding a large new 
mast about his loins, and oiling and blacking his body as if for war. 
A necklace and a profusion of ornaments at his elbows and knees 
completed the attire. He was then placed standing, to be shot by 
a man suitably equipped. The shot failed, when the musket was 
exchanged for a club, which the executioner broke on the Vasu's 
head ; but neither this blow, nor a second from a more ponderous 
weapon, succeeded in bringing the young man to the ground. The 
victim now ran towards the spot where the king sat, perhaps with 
the hope of reprieve ; but was felled by a death-blow from the 
club of a powerful man standing by. The slain body was cooked 
and eaten. One of the baked thighs the king sent to his brother, 
who was principal in the plot, that he might " taste how sweet his 
accomplice was, and eat* of the fruit of his doings." This is a fair 
sample of a Fijian public execution. Those who are doomed to die 
are never, so far as I know, bound in any way. A Fijian is im- 
plicitly submissive to the will of his chief. The executioner states 
his errand ; to which the victim replies, " Whatever the king says, 
must be done." 

Injured persons often take the law into their own hands ; an 
arrangement in which the authorized powers gladly concur. In 
such cases justice yields to passion, and the most unlicensed cruelty 
follows. For a trifling offence a man has been tied to a log, so that 



24 FIJI AND THE FIJIANS. 

he could not move a limb, and then placed in the sun, with his face 
fully exposed to its fierce heat for several hours. 

One who had removed an article which he believed to be his 
own, was cruelly pelted with large stones. In another case, a man 
threw at a duck, supposing it to be wild : it proved, however, to be 
tame, and the property of a petty chief, who regarded the act as 
done to himself. A messenger was accordingly sent to the chief of 
the offender to demand an explanation, which was forthwith given, 
together with the fingers of four persons, to appease the angry 
chieftain. He, however, not being yet satisfied, caused the delin- 
quent to be shut up in a house with the lame duck, informing 
him that his life depended upon that of the injured bird. If he 
restored the use of the limb, he was to live ; but to die if the duck 
died. 

Some offences are punished by stripping the house of the culprit : 
in slight cases, much humour is displayed by the spoilers. The 
sangfroid of the sufferer is an enigma to the Englishman. 

The virtue of vicarious suffering is recognized, and by its means 
the ends of justice are often frustrated. On the island of Nayau 
the following tragedy took place. A warrior left his charged mus- 
ket so carelessly that it went off, killing two persons, and wounding 
two more ; whereupon the man fled, and hid himself in the bush. 
His case was adjudged worthy of death by the chiefs of his tribe ; 
but he was absent, and, moreover, a very serviceable individual. 
Hence it was thought best, in point of expedition as well as 
economy, to exact the penalty from the offender's aged father, who 
was accordingly seized and strangled. Still later, a white man was 
killed on the island of Nukulau. The commander of the U. S. ship 
Falmouth inquired into the case, and sentence of death was 
passed by him on an accused native, who, when he understood his 
position, proposed that the Americans should hang his father in his 
stead. • 

Persons liable to punishment often escape by the aid of a soro, 
or " atonement," or something offered to obtain forgiveness. This 
is a provision acknowledged throughout Fiji, and in constant use. 
There are five kinds of soro. i. The soro with a whale's tooth, a 
mat, club, musket, or other property, is in request for every kind of 
offence, from stealing a yam to running away with a woman, or the 
commission of adultery: 2. The soro with a reed, called mata ni 
gasau. This is not commonly resorted to in private affairs, but by 
civil functionaries and small chiefs, when accused or convicted of 



ORIGIN AND POLITY. 25 

unfaithfulness to the duties of their position. It is more humiliat- 
ing than the first. 3. The soro with a spear, mata ni moto, is used 
to secure forgiveness in cases of civil delinquency of a graver sort. 
It is still more humiliating than the second kind. He who presents 
the spear, generally some one of importance, will stoop .or nearly 
prostrate himself : the whole act is supposed to imply that he, and 
those whom he represents, have deserved to be transfixed by a 
spear to the earth. 4. The soro with a basket of earth, a kau 
vanua, is generally connected with war, and is presented by the 
weaker party, indicating the yielding up of their land to the con- 
querors. Sometimes, however, the ceremony may be an expression 
of loyalty by parties whose fealty is suspected. 5. The soro with 
ashes, bisi dravu, belongs to an extreme case, involving a life or 
lives. A chief or M at a-ni- vanua disfigures himself by covering 
his bosom and arms with ashes, and, with deep humiliation, en- 
treats that the aggrieved person will compassionately grant the life 
of the offender or offenders. 

On the part of the offerer, the presentation of the soro is a serious 
thing, and his faltering voice and trembling body testify the emotion 
within. 

When a soro is refused, it is repeated, it may be five or even ten 
times, until the property given, or the importunity shown, gains 
the desired point. 

Whatever may have been the origin of this custom, and however 
beneficial its right use might prove to the innocent, or the uninten- 
tional offender, its operation in Fiji seems too generally to avert 
deserved punishment from the criminal, and in many cases is but 
legalized corruption. No small proportion of the misdemeanours 
brought under the notice of chiefs are deliberate acts, in which a 
balance has been previously struck between the fruit of the crime 
and the soro which must follow, and the commission of the act has 
been accordingly determined on. 

In some cases those who are in danger of punishment place 
themselves under the protection of an influential chief of another 
tribe, who receives servitude in return for the shelter thus afforded. 

Fijian society is divided into six recognized classes, in the dis- 
tinctions of which there is much that resembles the system of caste. 
1. Kings and queens. 2. Chiefs of large islands or districts. 3. 
Chiefs of towns, priests, and Mata-ni-vanuas. 4. Distinguished 
warriors of low birth, chiefs of. the carpenters, and chiefs of the 
fishers for turtle. 5. Common people. 6. Slaves by war. 



26 FIJI AND THE FIJIANS. 

Rank is hereditary, descending through the female ; an arrange- 
ment which arises from the great number of wives allowed to a 
leading chief, among whom is found the widest difference of grade. 
The dignity of a chief is estimated by the number of his wives, 
which is frequently considerable, varying from ten to fifty or a 
hundred. It is not to be supposed that all these are found in his 
domestic establishment at the same time ; for rarely more than a 
half or fourth are there together. Some have been dismissed on 
account of old age, others have returned to their parents to become 
mothers, others again are but infants themselves. 

No people can be more tenacious of distinction than are these 
Fijians, and few fonder of exaggerating it. When on their guard, 
and acting with the duplicity so strongly marked in the native 
character, they will depreciate themselves, as well as when surprised 
into a feeling of inferiority by unexpected contrast with some re- 
fined nation ; but only let something occur to throw them off their 
guard, and they instantly become swollen with an imaginary im- 
portance which is not a little amusing. Lofty aspirings and great 
meanness are often found united in the same chief, who will be 
haughtily demanding, one moment, why the monarch of some great 
nation does not send a ship of war or large steamer to gratify his 
curiosity, and the next be begging tobacco of a shoeless seaman. 

Tribes, chief families, the houses of chiefs, and the wives of 
kings, have distinctive appellations, to which great importance is 
attached, and by means of which the pride of the owner is gratified 
and the jealousy of neighbours aroused. Before the death of 
King Tanoa, the whites residing in Fiji wrote to General Miller, 
H. B. M. Consul- General at the Sandwich Islands, complaining of 
their ill-treatment by Thakombau, the young chief of Mbau and 
heir of Tanoa, who already exercised virtually the kingly power. 
General Miller sent a letter about the matter to the chief, address- 
ing it, " To the King of Fiji." When this letter arrived, a Tonga 
chief, who had visited Sydney and could read English, was staying 
with Thakombau, to whom he interpreted the consul's dispatch, 
translating the address, " Tui Viti." This title, till then unknown, 
thus became fixed, and proved of great use to the young chief 
during his regency, though a cause of bitter jealousy to other chi fs 
some of whom I heard comforting themselves by saying, "It is 
without authority : foreigners gave it to him." At the death of the 
aged king, however, this proud appellation was laid aside, and 
Thakombau received the hereditary title of Vu-ni-valu. An old 



ORIGIN AND POLITY. 27 

chief on Na Viti Levu, known to few, boasts that the chiefs of 
Mbau and Rewa are his children ; thus putting them far below 
himself. Common men, though esteemed for superior prowess, 
and rewarded with an honourable name, do not rise in rank, 
their original grade being always remembered. There are many 
inferior chiefs, but they have little authority. Observing that the 
land-breeze blows most strongly in the bays, the natives have thence 
made a proverb, alluding to the fact just stated : Sa dui cagi ni 
toba, " Every one is a wind in his own bay." 

Most prominent among the public notorieties of Fiji is the Vasu. 
The word means a nephew or niece, but becomes a title of office 
in the case of the male, who, in some localities, has the extra- 
ordinary privilege of appropriating whatever he chooses belonging 
to his uncle, or those under his uncle's power. Vasus are of three 
kinds : the Vasu taukei, the Vasu levu, and the Vasu : the last is a 
common name, belonging to any nephew whatever. Vasu taukei 
is a term applied to any Vasu whose mother is a lady of the land 
in which he is born. The fact of Mbau being at the head of 
Fijian rank gives the Queen of Mbau a pre-eminence over all 
Fijian ladies, and her son a place nominally above all Vasus. No 
material difference exists between the power of a Vasu taukei and 
that of a Vasu levu, which latter title is given to every Vasu born 
of a woman of rank, and having a first-class chief for his father. A 
Vasu taukei can claim anything belonging to. a native of his 
mother's land, excepting the wives, home, and land of a chief. 
Vasus cannot be considered apart from the civil polity of the group, 
forming as they do one of its integral parts, and supplying the 
high-pressure power of Fijian despotism. In grasping at dominant 
influence the chiefs have created a power which, ever and anon, 
turns round and gripes them with no gentle hand. However high 
a chief may rank, however powerful a king may be, if he has a 
nephew he has a master, one who will not be content with 
the name, but who will exercise his prerogative to the full, seizing 
whatever may take his fancy, regardless of its value or the owner's 
inconvenience in its loss. Resistance is not thought of, and objec- 
tion only offered in extreme cases. A striking instance of the 
power of the Vasu occurred in the case of Thokonauto, a Rewa 
chief, who, during a quarrel with an uncle, used the right of Vasu, 
and actually supplied himself with ammunition from his enemy's 
stores. It is not, however, in his private capacity, but as acting 
under the direction of the king, that the Vasu's agency tends 



28 FIJI AND THE FIJIANS. 

greatly to modify the political machinery of Fiji, inasmuch as the 
sovereign employs the Vasu's influence, and shares much of the 
property thereby acquired. Great Vasus are also Vasus to great 
places, and, when they visit these at their superior's command, 
they have a numerous retinue and increased authority. A public re- 
ception and great feasts are given them by the inhabitants of the 
place which they visit ; and they return home laden with property, 
most of which, as tribute, is handed over to the king. When thus 
on commission a Vasu is amenable for his conduct, and, should his 
personal exactions affect the revenue, incurs the displeasure of his 
king, which can only be removed by a soro of the most costly 
kind, such as a first-class canoe ; and this he may have to load 
with riches before it is deemed a sufficient atonement. 

The reception of one of these important personages, as witnessed 
by myself at Somosomo, may be worth detailing. The Vasu, who 
was from Mbau, had arrived with a suite of ten canoes, six days 
before. On the seventh day, several hundreds of people were 
assembled in the open air to give the important visitor a greeting 
worthy of his dignity. After waiting a short time, the Vasu and 
his suite approached them, and performed a dance, which they 
finished by presenting their clubs and upper dresses to the Somo- 
somo king ; after which they retired, seating themselves at a 
distance, opposite to him. Two Matas were then sent by the king, 
holding by either end a coarse mat, and passing over the ground 
with a motion compounded of squatting and crawling, until they 
reached the Vasu and spread the mat before him, upon which he 
and another chief forthwith seated themselves. An ambassador, 
near the king, now shouted, in a high key, the proper greeting, 
66 Sa tio ! (He sits.) Sa tio ! Sa tio / Sa tio/" repeating the cry 
with increasing rapidity and in descending tones for about a dozen 
times. Having rested long enough to recover breath, the man 
shouted again, " Sa tawa!" ("Inhabited": a compliment to the 
Vasu, intimating that before his arrival the place was empty.) 
" Sa-ta-wa ! Sa-ta-wa ! He comes, nobly descended from his 
ancestors! Sa tawa!" (Repeated many times quickly.) After a 
short pause, an aged Mata left the king, advancing towards the 
Vasu in a sitting posture : when he had gone about two yards from 
the king, a second Mata followed in the same style, and so on, until 
there were six of them in a line, at equal distances from each other. 
They now faced to the S.W., but, turning as they sat, simulta- 
neously swung themselves half round, thus facing the N.E., having 



ORIGIN AND POLITY. 29 

managed at the same time, by help of their hands, to advance a 
yard ; repeating the painful evolution, until the front man was 
within six feet of the Vasu. Whereupon the sitting Matas bowed 
themselves sideways, so as to make their beards touch the earth : 
again they rose, and gently inclined their heads from the Vasu, 
clasping their beards with both hands, and crying out several times, 
" Furled are your sails ! (Sa uru.) Furled are your sails ! A / woi 7 
woi / woi /" This done, they returned to their places. The Vasu 
then walked up to the king, having two whale's teeth in his hand, 
which — after a short speech, referring to his coming and its object 
— he presented, receiving in return an expression of the king's 
wishes for prosperity and peace. All the people then clapped their 
hands several times, and the ceremony was concluded. Such then 
is the Vasu levuj such is the power he exercises, and such the 
honours paid him. Where else shall we find his parallel ? 

Descending in the social scale, the Vasu is a hindrance to 
industry, few being willing to labour unrewarded for another's 
benefit. One illustration will suffice. An industrious uncle builds 
a canoe, in which he has not made half-a-dozen trips, when an idle 
nephew mounts the deck, sounds his trumpet-shell, and the blast 
announces to all within hearing that the canoe has, that instant, 
changed masters. 

There are Vasus to the gods ; or rather to the basket in which 
the god's share of food is kept. But these have no power. 

Persons of rank generally manifest a strong feeling of jealousy 
towards each other, and studiously avoid meeting unnecessarily. 
On more than one occasion I have had a chief of rank in my house, 
when another has been seen approaching the door ; whereupon the 
first would at once retire into a private room. After the last arrival 
had sat a few minutes, I intimated to him the position of affairs, at 
which he smiled and made his visit very short. Their conduct is 
often a strange mixture of vanity, cupidity, and liberality. When, 
however, they do meet, and are not too reserved, they display a 
courteous demeanour, which betokens a recognition of rank in 
others, as well as a consciousness of it in themselves. 

The chiefs demand a large amount of homage from the people, 
expressed both by language and action. As in the Malayan, so in 
the Fijian, there exists an aristocratic dialect, which is particularly 
observable in the windward districts, where not a member of a 
chief's body, or the commonest acts of his life, are mentioned in 
ordinary phraseology, but are all hyperbolized. Respect is further 



30 FIJI AND THE FIJIANS. 

indicated by the tama, which is a shout of reverence uttered by 
inferiors when approaching a chief or chief town. The tama varies 
in different places, and the women have a formula distinct from 
that of the men. Sometimes, in uttering this shout, the people 
place their hands behind them, and stoop forward. Chiefs look for 
the tama from those they meet, whether on land or sea, and expect 
it when inferiors pass their houses. At the close of the day, or 
when a chief is superintending the making or repairing of a sail, 
and in some other cases, the tama is improper, and would be 
answered by a laugh, or regarded as an insult. In some districts 
the tama is "long drawn out," and in others half sung, so as to 
produce a somewhat pleasing effect, when raised by fifty or a 
hundred voices at once. Generally the chiefs acknowledge cour- 
teously the salutation of one of the lower orders of the people.* 

Equally expressive of respect are many of the actions prescribed 
by Fijian etiquette. An armed man lowers his arms, takes the 
outside of the path, and crouches down until the chief has passed 
by. When a person has given anything, say a cigar, to a chief, he 
claps his hands respectfully. The same form is observed after 
touching a chief's head, or when taking anything from a place 
over his head ; on receiving any trifle from him ; always at the close 
of his meals, and sometimes to applaud what he has said. In some 
parts the men do not crouch, but rub the upper part of the left arm 
with the right hand. Some take hold of their beards and look to 
the earth : this is very common when conversing with a chief, or 
begging ; hence great beggars are called " beard-scratchers." The 
speaker also intersperses his address with respectful expletives, of 
which they have many. If any one would cross the path of a chief, 
or the place where he is sitting or standing, he must pass before, 
and never behind, his superior. Standing in the presence of a 
chief is not allowed : all who move about the house in which he is 
creep, or, if on their feet, advance bent, as in an act of obeisance. 
As in some other countries where the government is despotic, no 
one is permitted to address the chief otherwise than in a sitting 
posture. Seamen are cautious not to sail by a chiefs canoe on the 
outrigger side, which would be considered worse than a person on 
land passing behind the back of his sovereign. 

* The following are specimens of the tama : — 

PLACE. MEN. WOMEN. 

Mbau. Muduo ! -wo ! M-a-i n-a-v-a-k-a-d-u-a ! 

Lakemba. O-o ! Oa! N-i-q-o ! 

Somosomo. Duo ! wo ! M-a-i-n a-v-a-a-d-u-a ! 

Vanua Levu. Dua! dua! dua! M-a-ri-n-a-v-a-a-d-u-a ! 



ORIGIN AND POLITY. 3 1 

Most singular among these customs is the bale tnuri, " follow in 
falling," the attendant falling because his master has fallen. This 
is to prevent shame from resting on the chief, who, as he ought, 
has to pay for the respect. One day I came to a long bridge 
formed of a single cocoa-nut tree, which was thrown across a rapid 
stream, the opposite bank of which was two or three feet lower, so 
that the declivity was too steep to be comfortable. The pole was 
also wet and slippery, and thus my crossing safely was very doubt- 
ful. Just as I commenced the experiment, a heathen said, with 
much animation, " To-day I shall have a musket ! " I had, how- 
ever, just then to heed my steps more than his words, and so suc- 
ceeded in reaching the other side safely. When I asked him why 
he spoke of a musket, the man replied, " I felt certain you would 
fall in attempting to go over, and I should have fallen after you " 
(that is, appeared to be equally clumsy) ; " and, as the bridge is 
high, the water rapid, and you a gentleman, you would not have 
thought of giving me less than a musket." 

The best produce of the gardens, the seines, and the sties in Fiji, 
goes to the chiefs, together with compliments the most extravagant 
and oriental in their form. Warrior chiefs often owe their escape 
in battle to their inferiors — even when enemies — dreading to strike 
them. This fear partly arises from chiefs being confounded with 
deities, and partly from the certainty of their death being avenged 
on the man who slew them. Women of rank often escape strang- 
ling at the death of their lord, because there are not at hand men 
of equal rank to act as executioners. Such an excess of homage 
must of course be maintained by a most rigorous infliction of 
punishment for any breach of its observance ; and a vast number 
of fingers, missing from the hands of men and women, have gone 
as the fine for disrespectful or awkward conduct. 

In Fiji, subjects do not pay rent for their land, but a kind of tax 
on all their produce, besides giving their labour occasionally in 
peace, and their service, when needed, in war, for the benefit of the 
king or their own chief. Tax-paying in Fiji, unlike that in Britain, 
is associated with all that the people love. The time of its taking 
place is a high day ; a day for the best attire, the pleasantest looks, 
and the kindest words ; . a day for display : whales' teeth and cowrie 
necklaces, orange-cowrie and pearl-shell breast ornaments, the 
scarlet frontlet, the newest style of neck-band, white armlets, 
bossed knee and ancle bands, tortoise-shell hair pins (eighteen 
inches long), cocks' tail feathers, the whitest masi y the most grace- 



32 FIJI AND THE FIJIANS. 

fill turban, powder of jet black, and rouge of the deepest red, are 
all in requisition on that festive day. The coiffure that has been in 
process, for months is now shown in perfection ; the beard, long 
nursed, receives extra attention and the finishing touch ; the body 
is anointed with the most fragrant oil, and decorated with the 
gayest flowers and most elegant vines. The weapons also, clubs, 
spears, and muskets — are all highly polished and unusually gay. 
The Fijian carries his tribute with every demonstration of joyful 
excitement, of which all the tribe concerned fully partake. Crowds 
of spectators are assembled, and the king and his suite are there 
to receive the impost, which is paid in with a song and a dance, 
and received with smiles and applause. From this scene the tax- 
payers retire to partake of a feast provided by their king. Surely 
the policy that can thus make the paying of taxes "a thing of joy," 
is not contemptible. 

Whales' teeth always form a part of the property paid in. Those 
which are smooth and red with age and turmeric are most valued ; 
and the greater the quantity of them, the more respectable is the 
solevu (tribute). Canoes, bales of plain and printed cloth (tafia), 
each bale fifteen or twenty feet long, with as many me"n to carry it, 
mosquito-curtains, balls and rolls of sinnet,* floor-mats, sail-mats, 
fishing-nets, baskets, spears, clubs, guns, scarfs or turbans, likus,^ 
pearl-shell breast-plates, turtles, and women, may be classed under 
the head of tribute. In some of the smaller states, pigs, yams, 
taro, arrowroot, turmeric, yaqona, sandal-wood, salt, tobacco, and 
black powder, are principal articles. 

The presentation of a canoe, if new and large, is a distinct affair. 
Tui Nayau, king of Lakemba, gave one to Thakombau in the 
following manner. Preliminaries being finished, Tui Nayau ap- 
proached the Mbau chief, and knelt before him. From the folds of 
his huge dress he took a whale's tooth, and then began his speech. 
The introduction was an expression of the pleasure which Tha- 
kombau's visit gave to Tui Nayau and his people. As he warmed 
the speaker proceeded : "Before we were subject to Mbau, our land 
was empty; and no cocoa-nuts grew on its shore ; but since you 
have been our chiefs, the land is full of people, and nuts and food 
abound. Our fathers were subject to Mbau, and desired so to be ; 
and my desire, and that of my friends and my subjects, is towards 

* Braid or flat string made with the cocoa-nut fibre, and in general use for every kind 
of fastening. An average roll of sinnet, wound with beautiful neatness, is three feet 
six inches high, and five feet in circumference. 

+ Women's dresses or girdles. 



ORIGIN AND POLITY. - 33 

Mbau, and it is very intense." The sentences here strung together 
were picked out from among a great number of petitions, praying 
that " Tui Nayau and his people might live." Neither was this 
omitted in the peroration: "Therefore let us live, that we may 
chop out canoes for you ; and that we may live, I present this ear- 
nest" (the whale's tooth) "of the Ta ivei" (the name of the canoe) 
" as our soro, and the soro of our friends." On receiving the tooth, 
Thakombau expressed a wish, almost like an imperial permission, 
that all might live ; whereupon all present clapped their hands. 
Custom required of the receiver a form like this : " Wot / Wot / 
Wot/ The sacred canoe ! Yi! Yi / Yi /" and a long shrill shout 
in conclusion. 

All love to make as much display as possible on these occasions ; 
food is provided in abundance, and on all hands is seen a liberality 
approaching to a community of goods : but where there exists any- 
thing like equality between those who give and those who receive, 
the return of similar gifts and entertainment is anxiously expected, 
and calculated carefully beforehand. 

Sometimes the property or tribute is taken to the king ; sometimes 
he chooses to fetch it. In the latter case, he makes those he visits 
a small present, the time of so doing being made the opportunity 
for his public reception, after which he and his attendants dance. 
Such visits are very burdensome to the people thus honoured ; for 
the king's fleet may comprise twenty or thirty canoes, the crews of 
which, as well as the king's attendants, have to be fed by the visited, 
however long they remain. 

When the tribute is carried to the king, those who take it — vary- 
ing in number from fifty to three hundred — are detained several 
weeks, well fed the first few days, and, in some parts, left to live as 
they can the remainder. By means of them and their canoes the 
king verifies the native proverb, " Work is easily done when 
strangers help." The strangers voyage and garden for the chiefs 
of the place, receive a present, and are then sent home. 

Chiefs of power exact largely and give liberally, only a small por- 
tion of what they receive remaining in their own hands ; which fact 
will help to explain the following speech of a Mata on the occasion 
of one of these presentations of property : " We have a wish for 
eternal friendship : see this in our labours to procure cloth for you : 
we are wearied : we have left ourselves without clothing, that you 
may have it all. We have a chief who loves peace : we also love it. 
War is an evil : let us not fight, but labour. Do not let difficulties 

3 



34 FIJI AND THE FIJIANS. 

or jealousies arise out of sharing this property. Our minds regard 
you equally. You are all our friends. Any difference in the 
quantity shared to each tribe is to be referred to the proportion of 
service rendered by the tribe. There has been no partiality." 



Chapter III. — War. 



ANOTHER and most strongly marked feature in the political 
aspect of Fiji has yet to be noticed : it is war. Much has 
been set forth on this subject, with which my own long and close 
observation forbids me to agree. 

It is said of the Fijians, as of most savage nations, that they are 
warlike ; and they have been pictured as fierce, ferocious, and eager 
for bloodshed and battle. But this is a caricature, resulting from 
a too hasty and superficial estimate of the native character. When 
on his feet, the Fijian is always armed ; when working in his 
garden, or lying on his mat, his arms are always at hand. This, 
however, is not to be attributed to his bold or choleric temper, 
but to suspicion and dread. Fear arms the Fijian. His own heart 
tells him that no one could trust him and be safe, whence he infers 
that his own security consists in universal mistrust of others. The 
club or spear is the companion of all his walks ; but it is only for 
defence. This is proved by every man you meet : in the distance 
you see him with his weapon shouldered ; getting nearer, he lowers 
it to his knee, gives you the path, and passes on. This is invari- 
able, except when the people meet purposely to fight, or when two 
enemies come unexpectedly together. Such conduct surely is the 
opposite to offensive, being rather a show of inferiority, a mere 
point of etiquette. 

Nevertheless Fiji is rarely free from war and its attendant evils. 
Several causes exist for this, such as the pride and jealousy of the 
chiefs, and the fact of there being so many independent govern- 
ments, each of which seeks aggrandizement at the expense of the 
rest. Any misgiving as to the probability of success proves the 
most powerful motive for peace ; and superstition asserts the cack- 
aing of hens at night to be a sure prognostic of fighting. The 
lppearance of restless haste for war is often assumed, when no 



WAR. 35 

corresponding anxiety is felt. When war is decided upon between 
two powers, a formal message to that effect is interchanged, and 
informal messages in abundance, warning each other to strengthen 
their fences and carry them up to the sky. Councils are held, in 
which future action is planned. Before going to war with men, 
they study to be right with the gods. Ruined temples are rebuilt, 
some half-buried in weeds are brought to light, and new ones 
erected. Costly offerings are brought to the gods, and prayers 
presented .for the utter destruction of the enemy ; and every bowl 
of yaqona is quaffed with an expression of the same wish. Kana- 
kanai yarna, to eat with both contending parties, is very tabic, and 
punished, when discovered, with death. On one occasion I saw 
offered to the god of war forty whales' teeth (fifty pounds weight 
of ivory), ten thousand yams, thirty turtles, forty roots of yaqona 
(some very large), many hundreds of native puddings (two tons), 
one hundred and fifty giant oysters (chama gigas), fifteen water- 
melons, cocoa-nuts, a large number of violet land-crabs, taro, 
and ripe bananas. Much confidence is placed in the gods' help 
thus purchased. On remarking to a small party on their way 
to war, " You are few ; " they promptly replied, " Our allies are the 
gods." 

Frequently the men separate themselves from their wives at such 
times, but sometimes the wives accompany them to the war. 
Orders are sent by the chief to all under his rule to be in readiness, 
and application is made to friendly powers for help. A flat refusal 
to comply with the summons of the chief, by any place on which 
he had a claim, would, sooner or later, be visited by the destruc- 
tion of the offenders. Efforts are made to neutralize each other's 
influence. A sends a whale's tooth to B, entreating his aid against 
C, who, hearing of this, sends a larger tooth to B, to bika — " press 
down" — the present from A; and thus B joins neither party. 
Sometimes two hostile chiefs will each make a superior chief the 
stay of their hopes : he, for his own interest, trims between the two, 
and often aids the weaker party, that he may damage the stronger, 
yet professing, all the time, a deep interest in his welfare. 

When many warriors are expected to help in an expedition, slight 
houses are built for their accommodation. Tongans who maybe 
visiting the chief at the time are expected to assist him ; to which 
they rarely object, their services being repaid in canoes, arms, mats, 
etc. In some rare cases Tongan chiefs have had small islands 
ceded to them. 



36 FIJI AND THE FIJIANS. 

When an appeal for help to a superior chief is favourably received, 
a club or spear is sent to the applicant with words such as these : 
" I have sent my club : by-and-by I will follow." This form of 
earnest, I understand, is modern : the old fashion was to return a 
spear with a floating streamer, which the successful petitioner 
planted conspicuously, to indicate his fair prospects. 

The military in Fiji do not form a distinct class, but are selected 
from every rank, irrespective of age or size : any who can raise a 
club or hurl a spear are eligible. At the close of the war, all who 
survive return to their ordinary pursuits. During active service, a 
faithful follower owns no tie but that which binds him to his tribe, 
and the command of the Vu-ni-valu (General) is his only law. . 

Instances of persons devoting themselves specially to deeds of 
arms are not uncommon. The manner in which they do this is 
singular, and wears the appearance of a marriage contract ; and 
the two men entering into it are spoken of as man and wife, to 
indicate the closeness of their military union. By this mutual 
bond the two men pledge themselves to oneness of purpose and 
effort, to stand by each other in every danger, defending each other 
to the death, and, if needful, to die together. In the case of one of 
the parties wishing to become married, in the ordinary style, to one 
of the other sex, the former contract is duly declared void. Be- 
tween Mbetelambandai and Mbombo of Vatukarakara such a 
union existed. The former was slain in war. Mbombo, on hear- 
ing that his friend was in danger, ran to the rescue ; but, arriving 
too late, died avenging his comrade's death. 

Forces are gathered by the taqa y a kind of review. Of these 
there is a series, one at every place where the army stops on its 
way to the scene of action. If any part of Fijian warfare has 
interest, it is this ; and to the parties engaged it is doubtless glori- 
ous. They defy an enemy that is far away, and boast of what they 
will do on a day which has not yet come ; and all this in the midst 
of their friends. The boasting is distinct from, though associated 
with, the taqa, which means, " ready, or on the move," namely, for 
challenging. The challenging is called bolebole; and the ceremony, 
when complete, is as follows. If the head of the party of allies 
just arrived is a great chief, his approach is hailed with a genera! 
shout. Taking the lead, he conducts his followers to a large open 
space, where the chief, to whose help he comes, waits with his men. 
Forthwith shouts of respect are exchanged by the two companies. 
Presently a man, who is supposed to represent the enemy, stands 



war. 37 

forth and cries out, " Cut up ! cut up ! The temple receives ;" * 
intimating, probably, that the enemy will certainly be cut up, 
cooked, and offered to the gods. Then follow those who bole, or 
challenge. First comes the leader, and then others, singly at the 
beginning, but afterwards in companies of six, or ten, or twenty. 
It is impossible to tell all that is said when many are speaking at 
once ; but there is no lack of bragging, if single challengers may 
be taken as specimens. One man runs up to the chief, brandishes 
his club, and exclaims, " Sir, do you know me ? Your enemies 
soon will!" Another, darting forward, says, "See this hatchet, 
how clean ! To-morrow it will be bathed in blood !" One cries 
out, "This is my club, the club that never yet was false!" The 
next, " This army moves to-morrow ; then you shall eat dead men 
till you are surfeited !" A man, striking the ground violently with 
his club, boasts, " I cause the earth to tremble : it is I who meet 
the enemy to-morrow !" " See," exclaims another, " I hold a mus- 
ket and a battle-axe ! If the musket miss fire, the hatchet will 
not !" A fine young man stepped quietly towards a king, holding 
a pole used as an anchor for a canoe, and said, " See, sire, the 
anchor of Natewa !f I will do thus with it !" And he broke the 
pole across his knee. A man, swinging a ponderous club, said, 
" This club is a defence, a shade from the heat of the sun, and the 
cold of the rain." Glancing at the chief, he added, "You may 
come under it." A fiery youth ran up, as though breathless, crying 
out, "I long to be gone! I am impatient!" One of the same 
kind said, " Ah, ah ! these boasters are deceivers ! I only am a 
true man : in the battle you shall find me so." These " great swel- 
ling words" are listened to with mingled laughter and applause. 
Although the speeches of the warriors are marked with great 
earnestness, there is nothing of the horrifying grimace in which the 
New Zealander indulges on similar occasions. The fighting men 
have their bodies covered with black powder ; some, however, con- 
fine this to the upper part only. An athletic warrior thus powdered, 
so as to make his skin wear a velvet-like blackness, has a truly for- 
midable appearance, his eyes and teeth gleaming with very effective 
whiteness. 

* " Sat tava ! Sai tava ! Ka yau mai ka yavia a bure." Several chiefs of whr^m I 
asked the precise meaning of this sentence, acknowledged that they could not tell, say- 
ing, " It has come down to us from past ages." Nor is this the only instance I have 
rotlced of language having outlived thought, — the form being preserved when the 
primitive idea is lost. 

t The place against which they were going to fight. 



38 FIJI AND THE FIJIANS. 

Fijians make a show of war at the taqa, but do no mischief, and 
incur no danger : and this is just what they like. The challenging 
is their delight ; beyond it their ambition does not reach,, and glory 
is without charms. 

Notwithstanding the boasts of the braves, the chief will some- 
times playfully taunt them ; intimating that, from their appearance 
he should judge them to be better acquainted with spades than 
clubs, and fitter to use the digging-stick than the musket. 

Incentives to bravery are not withheld. Young women, and 
women of rank, are promised to such as shall, by their prowess, 
render themselves deserving. A woman given as a reward for 
valour is called, " The cable of the land " ; and the chief who gives 
her is esteemed a benefactor, his people testifying their gratitude 
by giving him a feast and presents. Promises of such rewards are 
made in a short speech, the substance of which is the same in all 
cases : " Be faithful to my cause ; do not listen to those who call 
you to desert me. Your reward will be princely." 

The forces collected for war rarely exceed in number a thousand 
men. An army of four or five thousand is only assembled by an 
immense effort. Sometimes flags are used, but they are only 
paltry affairs. 

When all is ready, the army is led probably against some moun- 
tain fastness, or a town fortified with an earth rampart, about six 
feet thick, faced with large stones, surmounted by a reed-fence or 
cocoa-nut trunks, and surrounded by a muddy moat. Some of 
their fastnesses well deserve the name. One was visited by myself, 
where ten men might defy a host. After wearily climbing up a 
rugged path, hidden and encumbered with rank vegetation, I 
reached the verge of a precipice. This was the end of the path, 
and beyond it, at the distance of several yards, in the face of the 
cliff, was the entrance to the fortress. To get to this opening 
it was necessary to insert my toes in the natural crevices of the 
perpendicular rock, laying hold with my hands on any irregularity 
within reach, and thus move sideways until a small landing 
at the doorway was reached. Some of these strongholds have, in 
addition to their natural difficulty of access, strong palisades and 
stone breastworks pierced with loopholes. Sometimes a fortress 
has only one gateway, with a traverse leading to it ; but from four 
to eight entrances are generally found. At the top of the gateway, 
on the inside, there is sometimes a raised and covered platform for 
a look-out. The gates are formed by strong sliding bars inside : 



war. 39 

without, on either side, are substantial bastions. Visitors capable 
of judging give the Fijians credit for skill in arranging these several 
parts so as to afford an excellent defence even against musketry. 
The garrisons are often well provisioned, but ill watered. 

Since the introduction of orange and lemon trees, some fortifica- 
tions have a row of these in lieu of the wicker-like fence, and the 
naked natives fear these prickly living walls greatly. It is in garri- 
sons that drums are used, and, by various beats, warning is given to 
friends outside of the approach of danger or an attack. By the 
same means they defy the foe, as also by banners, and gaudy kite- 
like things which, when the wind favours, are flown in the direction 
of the enemy. 

If a place, when attacked, is likely to hold out, an encampment 
is formed and a vigilant guard kept by the besiegers, and by each 
party the steps of the other seem to be counted. Such a position 
is not liked ; but great advantages and easy conquest best suit the 
aggressors. An attack being decided upon, a command to that 
effect is issued by the Vu-ni-valu, who names the order in which 
the several companies are to advance, and specifies which is to have 
the honour of the first assault. The assailants then join in a sort of 
slogan, and set off. If the country be favourable, they prefer a 
stealthy approach, and, when a little beyond gun-shot from the fort, 
each man acts as though his chief duty were to take care of himself. 
Not a stone, bush, or tree, but has a man behind it, glad of any- 
thing to come between him and the fort, whence a strict watch is 
kept, until some straggler — perhaps a child — is exposed, and fails a 
victim. If the defenders of the place remain obstinate, the be- 
siegers repeat the war-cry, to encourage each other and alarm the 
enemy. Numerous shots are now exchanged ; and if those within 
are many and valorous, they make a sally, each man singling out 
his antagonist, and so the battle resolves itself into a number of 
single combats. Should the first detachment shoot and shout 
themselves tired, without drawing the enemy out, they are relieved 
by a second, who, if they succeed no better, are followed by a third, 
and so on. A rush from within generally makes the assaulting party 
run. This conduct is excused by a native proverb, which, in some 
shape or other, is to be found in almost every language, and which 
in Fiji, in the form of a couplet, waits ready on every warrior's lip. 

"A vosota, na mate : " 'Tis certain death to brave it out ; 

A dvo na ka ni veiwale." And but a jest to join the rout." 

Nevertheless, obstinate resistance is sometimes made. Death or 



40 FIJI AND THE FIJIANS. 

victory was declared in a striking way by the chief of Mbua, 
Ngoneseuseu, at the beginning of the present century. He and 
his second in command, Ndunga wangka, ordered the heads of 
two stately nut trees to be cut off, and sent a messenger to the 
enemy, the Chief of Raviravi, to tell what was done, and defy him 
to do his worst. Both sides exerted themselves to the utmost, and 
a bloody battle ensued. The symbolic act of the Mbua chiefs 
proved ominous of their own fate ; for their own heads and hun- 
dreds more of their followers (an eye-witness says, a thousand) were 
cut off and placed in a row, and desolation was spread by the 
victors over all the western coast of Vanua Levu. 

Sharp and irritating remarks are exchanged by hostile parties 
previous to an engagement. Thus, a commander will cry out loudly, 
so that both sides may hear, " The men of that fort have been dead 
a long while ; those who occupy it now are a set of old women." 
Another, addressing his followers, says derisively, " Are they gods 
who hold yonder guns ? Are they not mere men ? They are only 
men. We have nothing then to fear ; for we are truly men? Such 
speeches elicit others of like kind from the enemy. " You are men ! 
But are you so strong that, if speared to-day, you will not fall until 
to-morrow?" "Are you stones, that a bullet will not enter you? 
Are your skulls iron, that a hatchet will not cleave them ? " 

Under the excitement of the time, indiscreet men have been 
known to utter special threats against the leader of the enemy. 
Shouting his name, they declare their intention to cut out his 
tongue, eat his brains, and make a cup of his skull. Such boasters 
become at once marked men ; orders are given to take them alive, 
and woeful is their lot if captured. On Vanua Levu, the punish- 
ment awaiting such is called drewai sasa, after the manner in which 
women carry fuel. A large bundle of dry cocoa-nut leaves is 
bound across the shoulders of the offender, so as to pinion him 
effectually. The ends of the bundle, which project several feet on 
either side, are then ignited, and the bearer of the burning mass 
is turned loose to run wherever his torment may drive him. The 
exultation of the spectators rises in proportion as the agony of the 
sufferer becomes more intense. 

Wars in Fiji are sometimes bloodless, and result only in the 
destruction of property ; but in cases where the contest is of a 
purely civil kind, fruit trees are often spared until the obstinacy of 
the enemy exhausts the patience of the rest, and a general destruc- 
tion takes place. An opinion has frequently been expressed that 



WAR. 41 

the natives are sharp enough to dodge the bullets ; which means 
that they watch the flash of the gun, and instantly fall flat on the 
ground. Of their ability to dodge stories, thrown quickly and with 
good aim, I am a witness. 

Open attack is less esteemed in Fiji than stratagem or surprise, 
and to these their best men trust for success and fame. Their 
plots are often most treacherous, and exhibit heartless cruelty, with- 
out ingenuity. A Rakiraki chief named Wangkawai agreed to help 
the chief of Na Korovatu, who was engaged in war. Of course 
Wangkawai and his party must bole ; and the ceremony was 
finished joyously. As the earnest for payment was being presented 
by the Na Korovatu chief, Wangkawai struck him dead with his 
club ; at which preconcerted signal his armed attendants attacked 
and murdered the friends of the fallen chief, a catastrophe which 
the treacherous ally had been meditating for years. 

Mbau wished to take the town of Naingani, but could not. The 
Viwa chief, Namosimalua, being applied to, readily undertook the 
task. He went to the people of Naingani as their friend, offering 
to place them out of the reach of Mbau, by removing them to a 
place under his own power. They assented, and followed him to 
the seaside, where he helped the Mbau people to murder them. 
Other similar instances might be related. Relatives within a 
garrison are often bribed to befriend the besiegers by burning the 
town or opening the gates. By the use of such means, far more 
than open fighting, wars are sometimes very destructive. Old 
natives speak of as many as a thousand being killed in some of the 
battles when they were young men ; but I doubt whether the slain 
ever amounted to more than half that number. From twenty to a 
hundred more commonly cover the list of killed. The largest 
number, within my own knowledge of Fiji, was at Rewa, in 1846, 
when about four hundred — chiefly women and children — were slain. 
Horrifying beyond description is the scene when a town is taken, 
and instances are narrated of the inhabitants seeking deliverance 
from such horrors by self-destruction. A remarkable shelf of rocks 
is pointed out on the island of Wakaya, whence a chief, unable to 
resist his enemies, precipitated himself. Many of his people followed 
his example. The shelf is called, " The Chieftain's Leap." In 
sacking a place, every man regards what he can pick up as his own. 
The spoil is generally small ; for nearly every town and village has 
a natural magazine, where they store everything valuable on the 
slightest alarm. I have several times been myself the cause of 



42 FIJI AND THE FIJIANS. 

towns being thus emptied. The sight of my canoe in the distance 
suggested the thought of oppressive chiefs or cruel foes, and 
the wisdom of secreting property. • On one occasion I met a string 
of laden women thus employed, whose undisguised terror was soon 
followed by every mark of joy when assured that we were only 
friends. Once I saw a chief with seven balls of sinnet, several 
dogs, and five female slaves, as his share of spoil ; but I believe 
that part of this was pay, and part plunder. 

In a pitched battle comparatively little mischief is done. Flesh 
wounds are inflicted by spears or bullets, until one of the com- 
batants falls, when his friends run away with him, the enemy 
following for a short distance ; when, if the wounded or dead man 
is not cast away, they return to exaggerate their own prowess, and 
the numbers of killed and wounded on the other side. Yet, alto- 
gether the total loss of life in consequence of war, amounting pro- 
bably to 1,500 or 2,000 per annum, has hitherto told heavily on the 
population of Fiji ; and perhaps the number here stated does not 
include the widows who are strangled on the death of their lords. 
The introduction of fire-arms has tended to diminish war. The 
fact that bullets are so promiscuous in their work, striking a chief 
as well as commoner men, makes the people less disposed than 
ever to come to fighting, while their faith in the diviner qualities of 
their commanders is much shaken. 

Captives are sometimes taken, and are treated with incredible 
barbarity. Some have been given up to boys of rank, to practise 
their ingenuity in torture. Some, when stunned, were cast into 
hot ovens ; and when the fierce heat brought them back to con- 
sciousness and urged them to fearful struggles to escape, the loud 
laughter of the spectators bore witness to their joy at the scene. 
Children have been hung by their feet from the mast-head of a 
canoe, to be dashed to death, as the rolling of the vessel swung 
them heavily against the mast. 

The return of a victorious party is celebrated with the wildest 
joy ; and if they bring the bodies of the slain foes, the excitement 
of the women, who go out to welcome the returning warriors, is 
intense. This custom of the women greeting the conquerors at 
once suggests a comparison with eastern, and especially Hebrew, 
usage. But among the Fijians all that could be admired in the 
other case is brutalized and abominable. The words of the 
women's song may not be translated ; nor are the obscene gestures 
of their dance, in which the young virgins are compelled to take 



war. 43 

part, or the foul insults offered to the corpses of the slain, fit to be 
described. And who that has witnessed the scene on the canoes 
at such a time can forget it, or help shrinking with horror from the 
thought of its repetition ? Dead men or women are tied to the 
fore-part of the canoe, while on the main deck their murderers, like 
triumphant fiends, dance madly among the flourishing of clubs 
and sun shades, and confused din. At intervals they bound upon 
the deck with a shrill and terrible yell, expressive of unchecked 
rage and deadly hatred. The corpses, when loosed, are dragged 
with frantic running and shouts to the temple, where they are 
offered to the god, before being cooked. On these occasions the 
ordinary social restrictions are destroyed, and the unbridled and 
indiscriminate indulgence of every evil lust and passion completes 
the scene of abomination. 

Modes of treating for peace vary. In some instances a woman 
of rank is dressed in highest Fijian style, and presented, with 
whales 7 teeth in her hand, to the hostile chief, to procure peace. 
More generally an ordinary ambassador is deputed, who offers a 
whale's tooth, or some other soro, in the name of the people. The 
terms dictated to the conquered are severe, including, generally, 
the destruction of their town and its defences, and the abject 
servitude of its inhabitants. In the Mbua district hostilities are 
closed very appropriately. On a set day the two parties meet, and 
throw down their arms at each other's feet. At the time, dread of 
treachery often makes them fear, as they give up their weapons ; 
but afterwards a security is felt which nothing else could produce. 

Fijian warfare is very expensive, especially when foreign aid is 
called in ; for the allies have not only to be fed, but enjoy full 
license to overrun the territory of their friends, and appropriate 
whatever they choose, besides committing everywhere acts of the 
most wanton mischief and destruction. " Oh ! " said an old man 
to me after the departure of a host of such subsidiaries, "our 
young men have been to the gardens, but the sight dispirited them, 
and they have returned home to weep." 

It is customary throughout Fiji to give honorary names to such 
as have clubbed a human being, of any age or either sex, during a 
war. The new epithet is given with the complimentary prefix, 
Koroi. I once asked a man why he was called Koroi. " Because," 
he replied, " I, with several other men, found some women and 
children in a cave, drew them out and clubbed them, and then was 
consecrated." If the man killed has been of distinguished rank, the 



44 FIJI AND THE FIJIANS. 

slayer is allowed to take his name ; or he is honoured by being 
styled the co?nb, the dog, the canoe, or the fort of some great living 
chief. Warriors of rank receive proud titles ; such as, " the divider 
of" a district, "the waster of" a coast, "the depopulator of" an . 
island ; the name of the place in question being affixed. A practice 
analogous to this is recorded frequently in both sacred and classical 
history. I had an opportunity of witnessing the ceremony of con- 
secration, as carried out in the case of a young man of the highest 
rank in Somosomo. The king and leading men having taken their 
seats in the public square, fourteen mats were brought and spread 
out, and upon these were placed a bale of cloth and two whales' 
teeth. Near by was laid a sail mat, and on it several men's dresses. 
The young chief now made his appearance, bearing in one hand a 
large pine-apple club, and in the other a common reed, while his 
long train of mast dragged on the ground behind him. On his 
reaching the mats, an old man took the reed out of the hero's hand, 
and despatched a youth to deposit it carefully in the temple of the 
war-god. The king then ordered the young chief to stand upon the 
bale of cloth ; and while he obeyed, a number of women came into 
the square, bringing small dishes of turmeric mixed with oil, which 
they placed before the youth, and retired with a song. The masi 
was now removed by the chief himself, an attendant substituting 
one much larger in its stead. The king's Mata next selected several 
dishes of the coloured oil, and anointed the warrior from the roots 
of the hair to his heels. At this stage of the proceedings one of the 
spectators stepped forward and exchanged clubs with the anointed, 
and soon another did the same ; then one left him a gun in place of 
the club ; and many similar changes were effected, under a belief 
that the weapons thus passing through his hands derived some 
virtue. The ' mats were now removed, and a portion of them sent 
to the temple, some of the turmeric being sent after them. The 
king and old men, followed by the young men, and two men sound- 
ing conchs, now proceeded to the sea-side, where the anointed one 
passed through the ancients to the water's edge, and, having wet 
the soles of his feet, returned, while the king and those with him 
counted one, two, three, four, five, and then each threw a stone into 
the sea. The whole company now went back to the town with 
blasts of the trumpet-shells, and a peculiar hooting of the men. 
Custom requires that a hut should be built, in which the anointed 
man and his companions may pass the next three nights, during 
which time the new-named hero must not lie down, but sleep as he 



war. 47 

sits : he must not change his masi, or remove the turmeric, or enter 
a house in which there is a woman, until that period has elapsed. 
In the case now described, the hut had not been built, and the 
young chief was permitted to use the temple of the god of war 
instead. During the three days, he was on an incessant march, 
followed by half a score lads reddened like himself. After three 
weeks he paid me a visit, on the first day of his being permitted to 
enter a house in which there was a female. He informed me that 
his new name was Kuila, " Flag." 

In some parts of Fiji, after each conflict, the parties tell each 
other of their losses ; but more generally they conceal them. If a 
valiant man has fallen, his friends place his masi on a pole in sight 
of the enemy, thereby declaring their intention to be revenged. If 
an enemy come by sea, he is defied by men running into the water 
and striking it with their clubs. 

The arms chiefly used by the Fijians are the club, the spear, the 
battle-axe, the bow, the sling, and the musket. The club is the 
favourite weapon, and has many varieties, some of which, however, 
answer more to the mace, and others, of very hard, heavy wood, 
wrought with a broad blade-like end and sharp edge, are more fitly 
classed with the battle-axe. A variety of the dromo resembles the 
spiked mace of the Scythians ; the dui approaches the double axe 
of the Phrygians, and the totokea is like a spiked hammer, while 
very many are like the club described by Spenser, as 

" All armed with ragged snubbes and knottie graine." 

Of Fijian spears or javelins there is a great variety, having from 
one to four points, and showing a round, square, or semicircular 
section. Some are armed with the thorns of the sting-ray, some 
are barbed, and some formed of a wood which bursts when moist, 
so that it can scarcely be extracted from a wound. They are deadly 
weapons, generally of heavy wood, and from ten to fifteen feet long. 
One variety is significantly called, " The priest is too lateP In hard 
sieges the bow is sometimes used with effect by women. Fiery 
arrows are occasionally employed to burn a place into submission. 
The sling is wielded by powerful hands. I saw a musket which 
had been struck by a slung stone. The barrel was considerably 
indented and bent nearly half an inch in its length. Another 
weapon much used is the missile club, which is worn stuck in the 
girdle, sometimes in pairs, like pistols. It resembles the induku of 
the Kaffirs, a short stick with a large knob at one end, either plain 



48 FIJI AND THE FIJIANS. 

or ornamented. This is hurled with great precision, and used 
formerly to be the favourite implement of assassination. 

Clubs — the most primitive weapon — are, as already stated, greatly 
prized by the Fijian. Those which belong to distinguished warriors 
have emphatic names, e.g., A sautu, lamolamora, " For war, 
though all be at peace." Na tagi, ka kere bole, " The weeping " 
(i.e., for the dead I slew) " urges me again to action." Veitalakote, 
" The disperser." Kadiga ni damuni, " Damaging beyond hope." 

Defensive armour is not used. Security is sought by many in 
disguise. This is especially the case with men of rank. Bamboo 
spikes are set in the approaches to a fort, and burnt crosswise so 
as to break of into the foot. Sometimes these are planted in a 
shallow trench, and lightly covered over with earth. 

Regarding it from any point of view whatever, there is scarcely 
anything to excite admiration in Fijian warfare ; and the deeds of 
which they boast most proudly are such as the truly brave would 
scorn. Nevertheless I own to having felt keenly when taking leave 
of chiefs who were going direct to war. Although nearly naked, their 
step was proud, and their carriage truly martial. More than one I 
have known, who paced haughtily forth like a war-horse to the battle, 
to be soon after dragged ignobly to the oven. Here and there an 
instance occurs of manly daring, intelligent activity, and bold enter- 
prise ; but such are very few. Of these memorable few was a chief 
of Wainunu. A short time before I settled in Vanua Levu this 
man drove from him all his influential friends, by a resolution 
to destroy a place which they desired to save. An enemy of Tui 
Wainunu, hearing that he was deserted, deemed this a good oppor- 
tunity to make a descent upon him, and prepared accordingly. His 
purpose, however, reached the watchful chief, who determined at 
once to meet the emergency by acting himself on the offensive. 
Depending on his own prowess and that of a youthful nephew, he 
gathered a few old men, whom age, rather than inclination, had 
kept near him, and proceeded by night to srorm his enemy's posi- 
tion. He and his young comrade entered the village about day- 
break, and, while the old men shouted amain outside, plied their 
clubs on the panic-struck inhabitants within. Twenty-seven dead 
bodies were quickly scattered over the place. The club of Tui 
Wainunu was raised to slay another, when the nephew recognized 
in the intended victim a playfellow, and saved his life. This deed 
was soon blazed abroad, and the chief's friends hastened back to 
him through very fear. 



INDUSTRIAL PRODUCE, ETC. 49 

In the greater proportion, however, of the most distinguished 
cases, perseverance in effecting his purpose, by some means, is all 
to which the Fijian attains. If it be pleaded on his behalf that 
his valour has no artificial supports, — no helmet or steel breast- 
plate to shield him from danger, and no fleet horse to carry him 
from it, — that he opposes a naked body to the dangers of the battle, 
all this is admitted ; yet, after all, the low estimate at which he 
rates life negatives his valour, and robs the mass of the people 
of all claim to be regarded as acting under the impulse of nobler 
emotions. In addition to mutual suspicion and distrust, that pride 
which rules in every savage nature keeps the Fijian at war. He 
likes to take another's property without asking for it, and to trample 
the owner under foot with impunity ; and hence goes to war. Few 
of this kind care for glory, and fewer still are susceptible of a noble 
or really patriotic impulse. They make pretensions to bravery, 
and speak of strife and battle with the tongues of heroes ; yet, with 
rare exceptions, meet the hardships and dangers of war with effe- 
minate timidity. 



Chapter IV. — Industrial Produce, etc. 

IT is pleasing to turn from the horrible scenes of barbarous war, 
to the gentler and more profitable occupations of peace, of which 
the tillage of the soil seems always the attractive type. 

At this point there is observable one of the strange and almost 
anomalous blendings of opposite traits in the Fijian character. 
Side by side with the wildest savagism, we find among the natives 
of this group an attention to agriculture, and a variety of culti- 
vated produce, not to be found among any other of the numerous 
islands of the western Pacific. The increase of cultivated plants 
is regular on receding from the Hawaiian group up to Fiji, where 
roots and fruits are found that are unknown on the more eastern 
islands. The natives raise large quantities of taro, yams, kawai, 
banana, kumera, and sugar-cane. Rows of maize and ti-tree and 
patches of tobacco, are often seen, and the papua-apple is cultivated. 

Of yams there are in Fiji the usual varieties, and in some parts 
of the group two crops are raised in the year. Ordinary tubers of 

4 



50 FIJI AND THE FIJIANS. 

this valuable plant weigh from six to twelve pounds ; extraordinary, 
from thirty to one hundred pounds. I have raised yams in my own 
garden nearly six feet in length, and weighing eighty pounds. A 
teacher on the island of Ono gave a yam nearly eight feet long to a 
missionary's child, as a birth-day present. The soil is well cleared 
for the reception of the plants, which are placed in mounds, and 
the vines prevented from touching the ground, or playing too freely 
with the wind, by reeds planted crosswise beneath, or piled like 
sticks for peas. Some of the yams grown in Fiji are for barter, 
and keep well for several months. 

The tubers of the kumera, or sweet potato, vary in weight from 
half a pound to five pounds. The kawai, or sweet yam, resembles 
a kidney potato about eight or ten inches long. The vine is more 
woody than either of the two preceding, and armed with spines. 
It is prolific, and yields tubers of an average weight of one pound 
and a half. 

Dalo (Arum esculentum) is the taro of sea-faring men, and the 
Fijian's "staff of life," surpassing all his other esculents in nutritious 
value. One kind is grown on dry soil. Irrigated taro beds are 
generally oblong, and prepared with much labour. The most ap- 
proved soil is a stiff, rich clay, which is worked into the consistency 
of mortar, and watered carefully, and often with skill. Valleys are 
preferred for these beds ; but sometimes they have to be cut on the 
mountain slopes, which, when thus terraced with mature taro patches, 
present as beautiful a spectacle as any kind of agriculture can 
furnish. The deep, rich green of the broad leaves, which rise three 
feet or more from their watery beds in rank and file, contrasts 
beautifully with the profuse but irregular vegetation of the uncul- 
tivated ground. The root is oval in outline, and of a dark or light 
slate colour, showing in section an appearance like finely veined 
marble. It is propagated by setting the tops of the ripe roots in 
deep holes prepared in the clay, and bringing to mind the celery- 
beds at home in England. In ten or twelve months the taro is fit 
to be drawn up, and yields well. From one to four pounds is a 
common weight ; not unusually eight, ten, or twelve pounds. I 
weighed one head without the skin, and it reached twenty-one 
pounds and a half. The acrid taste of the raw root is removed 
by cooking, which renders the taro a useful and delicious food, 
the substitute for bread to the natives, and greatly esteemed by 
foreigners. As a vegetable, it is served up entire ; and, made into 
paste, forms the chief ingredient in many native puddings. The 



INDUSTRIAL PRODUCE, ETC. 5 1 

leaves, when boiled, eat like those of the mercury, and the petiole 
is little inferior to asparagus. 

Qai or 7nasawe (Dracama terminalis) — the ti-tree — costs little 
care. Its slight stem, crowned with a tuft of lanceolate leaves, is 
sometimes seen in rows on the edge of a yam bed. The root 
weighs from ten to forty pounds, and is used, after being baked, as 
liquorice, or for sweetening made-dishes. 

The banana and plantain are well known, and have been frequently 
described. The beautiful leaf of the former, when young, becomes 
the " mackintosh J? of Fiji, by being warmed over the fire, and made 
into water-proof covers for the head. It is also used as a sort of 
cloth in which to tie up certain kinds of food, in the preparation of 
which oil has been used. On a remarkably fine specimen of this 
tree, I counted as many as one hundred and eighty in one bunch 
of the fruit. The natives cultivate at least thirty varieties, the 
fruits of which vary in form and size. It is propagated by suckers, 
four or six of which rise from the roots of the old tree. Besides its 
use as a simple vegetable and a fruit, it forms a stew with the 
expressed juice of the cocoa-nut, and stuffed with the grated nut 
makes a pudding. The white residents use it in pies, and procure 
from it by fermentation a superior vinegar. Dried in balls, it is 
little inferior to cured figs. This, with the bread-fruit tree, is 
among the most useful productions of the islands. The fibrous 
stem has never been used by the natives for cordage. 

Sugar-cane is grown in large quantities, and thrives well, ripening 
in twelve or fourteen months. The canes girt from three to seven 
inches, and their juice appeases both hunger and thirst ; it is also 
used in cookery. The leaves are largely employed for thatch. 

Considerable care is bestowed in some parts of the islands on the 
cultivation of the yaqona {Piper methisticuni), the kava of voy- 
agers. The root, prized for its narcotic properties, and yielding the 
native grog, is the part most valued, and that which consequently 
receives the most care. So successfully is this root cultivated, as to 
be brought sometimes to a great weight. I had one at Somosomo 
weighing one hundred and forty pounds. 

Another and very important object of agricultural attention in 
Fiji is the paper mulberry (Broussonetia), known to the natives as 
mast or malo. A malo plantation is like a nursery of young trees, 
having an average height of ten feet, and a girth of three and a 
half inches. It supplies the people with their principal clothing. 

Other vegetables, of immense value to the native, but yieldirg 



52 FIJI AND THE FIJIANS. 

their benefits spontaneously, and without adding to his toil, will 
be noticed in connection with the parts where they severally most 
abound. 

The agricultural implements of the Fijians are few and simple ; 
yet a notice of them may please the curious. A tool, lancet-shaped, 
and about a yard long, made of hard wood, is used in breaking 
down and clearing away the brushwood and coarse grass, which, 
when dry, is burnt. The ground thus cleared is ready for the dig- 
ging-stick — the plough of Fiji. This tool is generally made of a 
young mangrove tree, not larger or longer than the handle of an 
ordinary hay-fork. The bark is kept on, except at the end which is 
used for digging, and which is tapered off on one side, after the 
shape of a quill tooth-pick. In digging, this flattened side is kept 
downwards. When preparing a piece of ground for yams, a num- 
ber of men are employed, divided into groups of three or four. 
Each man being furnished with a digging-stick, they drive them into 
the ground so as to enclose a circle of about two feet in diameter. 
When, by repeated strokes, the sticks reach the depth of eighteen 
inches, they are used as levers, and the mass of soil between them 
is thus loosened and raised. 

Two or three lads follow with short sticks, and break the clods, 
which are afterwards pulverized by hand, and formed into mounds, 
in the summits of which the yam-set is placed. Thus the best use 
is made of the light soil, and the training of the vines facilitated, 
which run from mound to mound, until nothing is seen but an 
expanse of matted verdure. Before this is the case, the land has to 
be weeded several times ; an operation which is accomplished by 
means of a tool used like a Dutch hoe, the workman squatting so 
as to bring the handle nearly level with the ground. The blade 
used formerly to be made of a bone from the back of a turtle, or a 
plate of tortoise-shell, or the valve of a large oyster, or large kind 
of pinna. An oval iron blade or toy spades are fast superseding 
these. 

Among the taro beds of the windward group I saw a large 
dibble in use, eight feet long, and the lower part eighteen inches 
in circumference at about two feet from the point, to which it 
tapered. A pruning-knife was made of a plate of tortoise-shell 
lashed to the end of a rod ten feet long. This implement was 
also a mark of rank. But Sheffield blades have long since taken 
its place, and hatchets, plane-irons, spades, and butchers' knives 
have wrought a great change, and given the present generation a 



INDUSTRIAL PRODUCE, ETC. 53 

vast superiority over those preceding it, in the facilities thus gained 
for producing food. 

An annual or triennial change of their planting grounds, with 
occasional drainage or irrigation, constitutes the entire system of 
tilth throughout the islands. 

While the men are busy gardening, the women have important 
work to perform in-doors, a great part of the manufactured produce 
of Fiji coining from their hands, though receiving some addition 
from the mechanical skill of the men. In respect of its manufac- 
tures, also, Fiji has always had a pre-eminence over other groups ; 
a fact which did not escape the observant eye of Captain Cook, 
who thus writes about some Fijians whom he saw at Tonga : " It 
appeared to me that the Feejee men whom we now saw were 
much respected here : they seem to excel the inhabitants of 
Tongataboo in ingenuity, if we might judge from several specimens 
of their skill in workmanship which we saw ; such as clubs and 
spears, which were carved in a masterly manner, cloth beautifully 
chequered, variegated mats, earthen pots, and some other articles ; 
all of which had a cast of superiority in their execution." The 
captain certainly formed a correct idea of the points wherein the 
Fijian is superior to his neighbours. In printing cloth he particu- 
larly excels ; but very large quantities of this article are used in 
its white state. The process of manufacturing the native cloth, or 
mast, has peculiar interest, inasmuch as in some parts — New 
Zealand, for instance — where it was once made, the art is now lost ; 
and among the Fijians, also, the manufacture must inevitably cease, 
as the demand for the mast declines before the more durable 
textures of English looms. 

The bark of the malo tree is taken off in strips as long as possi- 
ble, and then steeped in water, to facilitate the separation of the 
epidermis, which is effected by a large volute shell. In this state 
the mast is kept for some time, although fit for immediate use. 
A log flattened on the top side is so fixed as to spring a little, 
and on this the strips of mast are beaten with an tki, or mallet, 
about two inches square, and grooved longitudinally on three of 
its sides. Two lengths of the wet mast are generally beaten 
together, in order to secure greater strength ; the gluten which they 
contain being sufficient to keep their fibres united. A two-inch 
strip can thus be beaten out to the width of a foot and a half ; but 
the length is at the same time reduced. The pieces are neatly 
lapped together with the starch of the taro, or arrowroot boiled 



54 FIJI AND THE FIJIANS. 

whole, and thus reach a length of many yards. I measured a 
dress intended for a king, on a festive day, and found its length 
to be one hundred and eighty yards. The "widths" are also 
joined by the same means laterally, so as to form pieces of fifteen 
or thirty feet square ; and upon these the ladies exhaust their 
ornamenting skill. The middle of the square is printed with a red 
brown, by the following process. Upon a convex board, several 
feet long, are arranged, parallel, at about a finger-width apart, thin 
straight strips of bamboo, a quarter of an inch wide ; by the side 
of these, curved pieces, formed of the mid-rib of cocoa-nut leaflets, 
are arranged. Over the board thus prepared the cloth is laid, and 
rubbed over with a dye obtained from the lauci (Aleurites triloba). 
The cloth, of course, takes the dye upon those parts which receive 
pressure, being supported by the slips beneath, and thus shows the 
same pattern in the colour employed. A stronger preparation of 
the same dye, laid on with a sort of brush, is used to divide the 
square into oblong compartments, with large round or radiated 
dots in the centre. The kesa y or dye, when good, dries bright. 
Blank borders, two or three feet wide, are still left on two sides of 
the square ; and to elaborate the ornamentation of these, so as to 
excite applause, is the pride of every Fijian lady. There is now 
an entire change of apparatus. The operator works on a plain 
board ; the red dye gives place to a jet black ; her pattern is now 
formed by a strip of banana leaf placed on the uppei surface of 
the cloth. Out of the leaf is cut the pattern — not more than an 
inch long — which she wishes to print upon the border, and holds 
by her first and middle fingers, pressing it down with the thumb. 
Then taking a soft pad of cloth steeped in the dye in her right 
hand, she rubs it firmly over the stencil, and a fair, sharp figure is 
made. The practised fingers of the woman move quickly, but it 
is, after all, a tedious process. When finished, these large squares 
are used as mosquito-curtains, a comfort which the Fijian enjoys, 
but of which his neighbours are ignorant. In the work above 
described the Lakemba women excel. On the island of Matuku 
very pretty curtains are made ; but the pattern is large, and covers 
the entire square, while the spaces between the black lines are 
filled in with red and yellow. 

On Kandavu a strong kind of mast is made, called ////, which is 
the work of men, who leave the women to do the garden labour. 

The becoming turban worn by Fijian men is a finely prepared 
masi of only one thickness, and of a gauze-like appearance. 



INDUSTRIAL PRODUCE, ETC 57 

Women's dresses — liku — are braided by the women. The bark 
of the vau (a kind of hibiscus) , the fibre of a wild root, and some 
kinds of grass, are used in making the liku, which, while in 
progress, the women hold by the great toe of the right foot. This 
dress is a cincture, or broad band of beautiful variegated braid- 
work, with a fringe from. three to ten inches deep. 

A variety of this dress is made from the stem of a parasite, 
called waloa, which, when in use, is a bright jet black, and very 
pliable. 

Second in importance to the beating of cloth, is the making of 
mats. Of these there are many varieties, and the number used is 
considerable. An intelligent native, on seeing a mat, can generally 
tell whence it was brought, each island showing a peculiarity, either 
in the material used, or the manner in which it is plaited. Besides 
the rough mat made of the cocoa-nut leaf, the women make floor, 
sail, sleeping, and nursing mats. Large floor mats are twenty-six 
by sixteen feet, the square of the plait varying from one to two 
inches. Ornamental borders are from one braid to six inches wide, 
and display considerable taste. Shreds of coloured English print 
or worsted, and white feathers, are often worked in the edges. 
Sail-mats vary in width from eighteen inches to four feet, and in 
length from nine to three hundred feet : the usual length is fifteen 
or twenty feet. The worst plait comes from Rewa, the best from 
Moala. Bed-mats may be divided into mats for lying on, and soft 
ones for lying in : these are often eight feet long, by five wide. The 
mats thus far named are sometimes chequered with black. A 
valuable kind is made at Ono, with a plait from one-eighth to a 
quarter of an inch in width. The native name of this kind inti- 
mates that its use is prohibited to common people. Sometimes a 
neat angular ornament is wrought into the matting, and one rare 
kind has a ridge running down the middle of each braid. 

The materials used in the construction of these useful articles, 
are the leaf of the dwarf pandanus, of the pandanus odoratissima, 
and a rush gathered from swamps. 

Closely connected with the above is the art of basket-making. 
The baskets made of the same materials as the matting are flat 
and oblong, presenting an unending variety of pattern. Sometimes 
double baskets are seen, some covered, and some neatly edged with 
sinnet. "The wicker-work baskets of Fiji," writes the Rev. W. 
Lawry, " are strong, handsome, and useful, beyond any I have seen 
at home or abroad." Baskets of this kind are made small, and 



58 INDUSTRIAL PRODUCE, ETC. 

also exceedingly large. Another branch of the art of braid-work 
Is fan-making. These things, in Fiji, are marked by variety, neat- 
ness, and utility. 




Fans and Sun-screens. 

The making of nets next demands notice. The women make theirs 
of the vine of a creeper known as the yaka, which, after sundry 
steepings and scrapings, is twisted into a strong twine and then 
netted. Nets are from three feet to more than three fathoms long, 
and from eighteen inches to six feet deep. The turtle-fishers make 
their nets of sinnet ; or when this is not to be had, of the bark of 
the hibiscus. All have the same plan of netting in every respect as 
that used in England : the needle is the same, and the mesh flat. 
Shrimping-nets, seines, and turtle-nets, are used all over the group, 
and are weighted, when necessary, with shells closely strung along 
the bottom. 

Sinnet is a very valuable production, and many tons of it are 
made annually. It is composed of the fibre of the cocoa-nut husk, 
dried by baking, combed out and braided, and has hitherto fur- 
nished the Fijian with a universally applied means of fastening, 
lashing, and wrapping : large quantities of it are used about canoes, 
the houses of chiefs, and the temples. The kind used for turtle- 
nets is peculiarly strong. In winding this article, the native love 



INDUSTRIAL PRODUCE, ETC. 59 

for variety shows itself. There is the plain hank, the variegated 
roll, the double cone, the oval and round balls, and the honeycomb 
ball. The usual size of sinnet-balls has been stated ; but this is, at 
times, exceeded. I measured a roll which was nine feet high and 
thirteen feet in circumference. One double cone of fine sinnet was 
twelve feet from point to point, and twenty feet in circumference. 
Sinnet is used in making the best ropes ; inferior ones are made of 
the vau. In size, the cordage ranges from one strand to a cable, 
and its strength surprises persons familiar with such articles. 

The Fijian is also distinguished from all the South Sea Islanders 
eastward in his potteries, where are produced various utensils of 
red and brown ware. The drinking vessels are often prettily de- . 
signed, some being globular, some urn-shaped, others like three or 
four oranges joined together, the handle springing from each and 
meeting at the top ; others, again, are made in the form of canoes. 
Earthen arrowroot pans, dye-bowls, and fish-pots, are in great 
demand. A very neat bowl is made in imitation of the section of a 
ribbed flower. The greatest call, however, is for cooking-pots. 
Several of these are found in every house ; and as they are not very 
durable, the demand is brisk. I saw one large pot capable of hold- 
ing a hogshead, and having four apertures, to facilitate its being 



Fijian Pottery. 

filled or emptied. Ordinary cooking-vessels contain from one to 
ten gallons, and their shape seems to have been suggested by the 
nest of a sort of black bee common in the islands. In the manu- 



60 FIJI AND THE FIJIANS. 

facture of their pottery, the Fijians employ red and blue clays 
tempered with sand : their apparatus consists merely of a ring-like 
cushion, four flat mallets {fata), and a round flat stone ; and yet the 
pots are often made with as true an outline as if they had been 
turned with a wheel Lines and figures are traced on the vessels 
while yet moist ; and after drying a few days, a number of them 
are placed together, and covered over with a very light fuel, such 
as reeds, nut leaves, grass, etc. ; this is set on fire, and by the 
time it is burnt out, the pots are baked. While yet hot, such as 
are to be glazed are rubbed over with the resin of a species of pine. 
They are now fit for the market. Women have the making of 
pottery entirely in their own hands, and the art, moreover, seems 
to be confined to the women of sailors and fishermen. 

On Vanua Levu, good salt, but of a sandy colour, is procured by 
evaporation, and preserved near the fire in baskets made for the 
purpose. In the same locality small quantities of sugar are boiled. 

Fish is cured by smoking, after which, in some parts, it becomes 
an article of exchange. 

Many natives find employment in canoe-building. It seems that 
formerly none but persons of a certain tribe were permitted to do 
this work ; but now many others are attempting it successfully, and 
the importance of these artificers in such an archipelago as Fiji 
may be readily conceived. The carpenters of the present day, 
however, are somewhat inferior to those who preceded them : 
neither is it difficult to account for this fact ; for they are ill paid, and 
a vigorous competitor has entered the field, with whom the present 
race are too dispirited to cope. The Tongans crowd the path of 
the carpenter, and, as the chiefs of Fiji like to employ them, seem 
likely to thrust the native mechanic out of place and work. 

Carpenters (matai, literally " mechanics ") constitute a caste, 
which bears in Fiji the sounding name of "king's carpenters," 
having chiefs of their own, for whom and their work they show 
respect. A poor man whom I once saw on the beach, weeping 
bitterly as he caressed the prow of a large canoe, proved to be one 
of this class. The canoe was the masterpiece of his chief, who, 
soon after its completion, was lost at sea. The sight of the vessel 
awoke recollections of his master's skill and untimely end, and he 
thus publicly honoured the one and lamented the other. Near by 
was another man, who for the same cause silently wept. 

Four classes of canoes are found in Fiji : the velovelo, the cama- 
kau, the tabilai, and the drua. All these have various modifications 



INDUSTRIAL PRODUCE, ETC. 



6l 




Transverse Section of Camakau. 



of the outrigger {cama), and are distinguished by peculiarities in 
the hulk. The velovelo, or, more properly, the takia, is open 
throughout its length like a boat, and the spars to which the cama 
is secured rest on the gunwale. The camakau, as its name imports, 
has a solid spar for its cama : the hulk has a deck over the middle 
third of its length, twice its own width, and raised on a deep plank 
built edgeways on each gunwale. Be- 
tween the edge of this deck and the 
outrigger all is open. The project- 
ing ends of the canoe, which are 
lower than the main-deck or plat- 
form, as much as the depth of the 
plank on which it is raised, are each 
covered with one solid triangular 
piece of wood, hollowed underneath, 
and thickest at the broad end next 
the centre deck, to which it thus 
forms a gradual ascent. The two 
ridges, formed by the hollowing un- 
derneath on the side of the triangle, 
are united to the edge of the hulk, 

so as completely to box it up. The rig of the camakau is the 
same as that of the double canoe described presently ; and from 
the small resistance this build offers to the water, it is the "clipper" 
of Fiji, and the vessel described under the name of piroque in the 
Imperial Dictionary. 

The tabilai is a link between the ca7nakau and drua, and is made 
with the outrigger of either. It is often of great length, several 
feet at each end being solid wood, cut away something like the hull 
of a ship sternward, the stern-post of the ship representing the cut- 
water of the canoe, which, instead of being sharp, presents a square 
perpendicular edge to the water. This is the same at both ends, 
and is distinctive of the class. 

The drua, or double canoe, differs from the rest in having 
another smaller canoe for its outrigger, and the deck is laid across 
both. 

When not more than thirty or forty feet long, canoes are often 
cut out of a single tree, and require comparatively little skill in 
their construction. When, however, a first-class canoe is to be 
built, the case is far otherwise, and its creditable completion is a 
cause of great triumph. 



62 FIJI AND THE FIJIANS. 

A keel is laid in two or three pieces carefully scarfed together. 
From this the sides are built up, without ribs, in a number of pieces 
varying in length from three to twenty feet. The edge of each 
piece has on the inside a flange ; as the large pieces are worked in, 
openings of very irregular form are left to be filled in, as suitable 
pieces may be found. When it is recollected that the edges of the 
planks are by no means straight, it will be seen that considerable 
skill is required in securing neat joints ; yet the native carpenters 
effect this with surprising success. After the edges are fitted to- 
gether, holes of about three-eighths of an inch in diameter are bored 
a hand-breadth apart in them, having an oblique direction inwards, 
so as to have their outlet in the flange : the holes in the edge of the 
opposite board are made to answer these exactly. A white pitch 
from the bread-fruit tree, prepared with an extract from the cocoa- 
nut kernel, is spread uniformly on both edges, and over this a strip 
of fine mast is laid, which is burnt through with a small fire-stick 
where it covers the holes. The piece or vono is now ready for fix- 
ing, which is done by what is commonly but wrongly called " sew- 
ing" ; the native word better describes the process, and means "to 
bind? The vono being lifted to its place, well plaited but not 
large sinnet is passed through the hole in the top flange, so as to 
come out through the lower one ; the end is then inserted in the 
sinnet further on, and the sinnet run rapidly through the hole, until 
eight or twelve loose turns are taken ; the inserted end is then 
sought and laid on the round projection formed by the united 
flanges, and fastened there by drawing one turn of the sinnet 
tightly over it ; the other turns are then tightened, the last but one 
being made a tie to the last. The spare sinnet is now cut off close, 
and the operation repeated at the next hole. The bindings, already 
very strong, have their power increased by fine 
wedges of hard wood, to the number of six or seven, 
being driven in opposite directions under the sinnet, 
whereby the greatest possible pressure is obtained. 
The ribs seen in canoes are not used to bring the 
planks into shape, but are the last things inserted, 
and are for securing the deep side-boards described 
below, and uniting the deck more firmly with the 
body of the canoe. The outside of the vono is now 
carefully adzed into form, and the carpenter has often 
to look closely to find the joint. When the body of 
the canoe is cleaned off and rubbed down with pumicestone, the sur- 




INDUSTRIAL PRODUCE, ETC. 



63 




face is beautifully smooth. Of course no signs of the fastenings are 
seen outside. This process is not used in fixing the deep planks 
which support the main deck, or the triangular coverings of the two 
ends already described. These, as shown in the section, being on 
the top of the gunwale, and above the water-mark, the sinnet is seen, 
at regular intervals, passing, like a band, over a flat bead which 
runs the whole length of the canoe, covering the joint and making 
a neat finish. Into the upper edge of planks, two or 
three feet deep, fixed along the top of the sides perpen- 
dicularly, the cross-beams which join on the outrigger 
are let and lashed down, and over these a deck of light 
wood is laid. The scuttle-holes for baling are left at / 
each corner. The deck also has six holes forward, and* 
six aft, through which to work the sculling-oars, used in 
light winds to help the sail, or when dead calm or foul 
wind makes the sail useless. A small house or cuddy 
is built amid-ships, in which boxes or bales are stowed, 
and on a platform over it persons can lie or sit ; a rack 
behind it receives guns and spears, and clubs or baskets are hung 
upon it. The projecting ends of the canoe are beautifully finished 
at the expense of immense labour, and are sometimes thickly 
covered with white shells (Ovula oviformis). Any aperture inside 
not filled with the sinnet is tightly caulked with cocoa-nut husk, and 
such as are next the water are flushed up with white pitch or resin. 

The lines of the two canoes forming the drua differ considerably. 
A long bow, slackly strung, would represent the longitudinal section 
of the outrigger, both ends of which finish in a circle less than the 
palm of the hand. The keel of the main canoe has not so much 
curve, and the ends differ. The small end is heart-shaped or circular, 
and several inches across ; the large end is like a great wedge, pre- 
senting its sharp perpendicular edge to cut the water. 

Such canoes seldom exceed one hundred feet in length. The 
following are the dimensions of the largest canoe I know. Its 
name was Rusa i vanua, " Perished inland," signifying that it 
would be impossible to launch it: Extreme length, 118 feet; 
length of deck, 50 feet ; width of deck, 24 feet ; length of mast, 68 
feet ; length of yards, 90 feet. The measurement of another drua, 
the Lobi ki Tonga, is as follows : Length, 99 feet 3 inches ; length 
of deck, 46 feet 4 inches ; width of deck, 20 feet 3 inches ; height 
from keel to housetop, 14 feet ; draught of water, 2 feet 6 inches ; 
length of mast, 62 feet 3 inches ; length of yards, 83 feet. 



64 FIJI AND THE FIJIANS. 

A good canoe in good condition makes very little water, and 
such as have been just described would safely convey a hundred 
persons, and several tons of goods, over a thousand miles of ocean. 

A queer thing, called ulatoka — a raised platform on two logs — 
and a catamaran made of bamboos, are used in the bays and rivers. 

The well built and excellently designed canoes of the Fijians 
were for a long time superior to those of any other islanders in the 
Pacific. Their neighbours, the Friendly Islanders, are more finished 
carpenters and bolder sailors, and used to build large canoes, but 
not equal to those of Fiji. Though considering the Fijians as their 
inferiors, yet the Tongans have adopted their canoes, and imitate 
them even in the make of their sails. This change was in process 
when Captain Cook first visited Tonga in 1772. The Fijians whom 
he saw there were probably the companions of Tui Hala Fatai, 
who had returned, a short time before, from Fiji in a canoe built by 
the people there, leaving in its place his own clumsy and hardly 
manageable togiaki. A glance at the new canoe convinced the 
shrewd chiefs of Tonga that their own naval architecture was sadly 
at fault. Their togiaki, with its square, upright mast, the spars for 
stays, projecting like monster horns, the bevelled deck, the loose 
house, and its broad, flat ends, contrasted with the smart Fijian 
craft much as a coal barge with a clipper yacht. The togiaki was 
forthwith doomed to disuse, and is now seen no more among the 
fair isles of Tonga. Not the slightest change has been made in the 
model thus adopted, and which has now been used for more than a 
century by the best seamen in these regions ; but the Tongans 
have the praise of executing the several parts with superior care 
and finish. 

Another branch of Fijian manufacture is seen in their various 
weapons, to which reference has already been made. Most of the 
clubs are made in the house, but not all. The kau loa is preserved 
just as it comes from the woods, and one side of the waka is formed 
while the tree is growing, and requires attention for several months. 
The mada and the dromu are young trees, torn up by the roots, 
which are cut off nearly close, so as to form a knotty mace. Others 
are the result of days and weeks of patient toil. The handles of 
some, and the entire surface of others, are covered with fine and 
elaborate carving ; a few are inlaid with ivory and shell. A very 
fine and beautifully plaited braid of white and black is made for 
wrapping some of the clubs, scarlet feathers being worked in with 
it. Some few of the handles are cased with a kind of wicker-work. 



INDUSTRIAL PRODUCE, ETC. 



6 7 



The knob of the small ula is often cut with exact symmetry, and 
the projections sometimes inlaid with ivory or human teeth. Some 
clubs are made merely for scenes of amusement, and not for war. 

The variety of spears is very great, and shows the best specimens 
of native carving, many of the fine open patterns being beautifully 
executed. 

The bows, which are about seven feet long, are made from the 
pendent shoots of the mangrove. When the arrows are for killing 
fish, they have several points, with the barbs cut inwards. A spear 
is also made on the same principle for the same purpose. 

With the artisans employed in the above manufactures may be 
classed those who make pillows — fillets of iron-wood supported on 
two claw-feet — the makers of breast-plates, rings, combs, necklaces, 
and other ornaments. 




Priests' Bowls. 

Fancy oil dishes and yaqona bowls, chiefly for the priests, are 



6& FIJI AND THE FIJIANS. 

cut, as well as the cannibal forks, out of very hard wood, and the 
former in a great variety of forms. I have seen one carved like a 
duck, another like a turtle, many circular and very flat, with a 
curiously wrought foot. The large bowl for preparing yaqona is 
very heavy, and is giving place to that of Tonga, which is lighter 
and prettier. 

The art of wig-making, in which the Fijian excels and glories, 
seems to be unknown to the other islanders. The native perruquier 
imitates to perfection the hair as worn by chiefs and dandies. The 
style, however, which he has to copy, is considered admirable in 
proportion as it becomes more successfully unnatural ; and hence 
his task is made easier. Some wigs, except as to colour, closely 
resemble the barristers' wigs of our own civilized courts, and some 
have a complete set of whiskers and moustaches attached. 

Most of their different employments are followed by the Fijians 
only occasionally, and as want may make them necessary. All — 
even children — can do something at building, and most at canoe- 
cutting ; but there are parts of these trades which are only under- 
taken by skilled workmen. When free from the claims of necessary 
employment, a man will rub down a Targe trochus for an armlet, file 
out a ring for his finger, or scrape into form the teeth of a comb ; 
and it is thus that such articles are generally made. While each 
individual, therefore, seems averse to doing more than is absolutely 
necessary, yet the people generally show a fair advance in useful 
arts, and do a considerable amount of work. The entire product, 
however, yields but little beyond the daily consumption ; and the 
people must, remain poor until they learn the utility of dividing 
labour and varying its results, so as to insure an increase of that 
surplus in which alone their wealth can consist. 

Until recently the Fijian mechanic had no iron wherewith to form 
his tools, which were, of course, few and simple. The axe or adze 
was a hard stone ground into precise resemblance to the celt of our 
own forefathers, and tied with surprising firmness to a handle 
formed of a branch of a tree, having at one end an angle or knee 
formed by a shoot growing out at that point, the shoot being cut off 
nearly close. Various modifications of this tool were all the Fijian 
had with which to hew out his posts and planks, to cut down trees, 
or make the nicest joints, or, together with shells, to execute most 
marvellous carving. Fire-sticks and the long spines of echini 
supplied his boring apparatus. With rats' teeth set in hard wood 
he executed his more minute carving or engraving, and for a rasp 



INDUSTRIAL PRODUCE, ETC. 



6 9 



or file he still uses the mushroom coral, or the chagreen-like skin of 
the ray-fish, and pumice-stone for general finishing purposes. With 
no other aids than these, the workman of Fiji was able to accom- 
plish feats of joinery and carving — the boast of mechanics provided 
with all the steel tools and other appliances which art can furnish. 
Now, however, as it has already been intimated, the good blades 
and chisels of Sheffield, and axes from America, and plane-irons, 
which the natives still prefer to any other tool, since they can fix 
and use them after the fashion of the old stone adze, are, with 
similar articles, fast superseding the primitive implements of Fiji. 

The form of the houses in Fiji is so varied, that a description of 
a building in one of the windward islands would give a very imper- 
fect idea of those to leeward, those of the former being much the 
better. In one district, a village looks like an assemblage of 
square wicker baskets ; in another, like so many rustic arbours ; 
a third seems a collection of oblong hayricks with holes in the 
sides, while in a fourth these ricks are conical. By one tribe, just 




enough frame-work is built to receive the covering for the walls and 
roofs, the inside of the house being an open space. ^" Another tribe 
introduces long centre posts, posts half as long to receive the wall- 
plates, and others still shorter as quarterings to strengthen the 
walls ; to these are added tie-beams, to resist the outward pressure 
of the high-pitched rafters, and along the side is a substantial 
gallery on which property is stored. The walls or fences of a 



70 



FIJI AND THE FIJIANS. 



house are from four to ten feet high ; and, in some cases, are 
hidden on the outside by the thatch being extended to the ground, 
so as to make the transverse section of the building an equilateral 
triangle. [3.] The walls range in thickness from a single reed to 
three feet. Those at Lau (windward) have the advantage in ap- 
pearance ; those at Ra (leeward) are the warmest. At Lau the 
walls of chiefs' houses are three reeds thick, the outer and inner 
rows of reeds being arranged perpendicularly, and the middle 
horizontally, so as to regulate the neat sinnet-work with which they 




smmm 

SfclteXifc 




m - nn m JMM |r W | iuPi 



Sinnet work of Fences. 

are ornamented. At Ra a covering of grass or leaves is used, and 
the fastenings are vines cut from the woods ; but at Lau sinnet 
is used for this purpose, and patterns wrought with it upon the 
reeds in several different colours. A man, master of difficult 
patterns, is highly valued, and his work certainly produces a 
beautiful and often artistic effect. Sometimes the reeds within the 
grass walls are reticulated skilfully with black lines. The door-posts 
are so finished as to become literally reeded pillars ; but some use the 
naturally carved stem of the palm-fern instead. Fire-places are 
sunk a foot below the floor, nearly in the centre of the building, 
and are surrounded by a curb of hard wood. In a large house 
the hearth is twelve feet square, and over it is a frame supporting 
one or two floors, whereon pots and fuel are placed. [1.] Some- 
times an elevation at one end of the dwelling serves as a divan and 
sleeping-place. 

Slight houses are run up in a short time. When at Lakemba, I 
passed a number of men who had just planted the posts of a house 
twenty feet long. I was away, engaged with a Tongan chief, for 
about an hour and a half, and on my return was amazed to see the 



INDUSTRIAL PRODUCE, ETC. 7 1 

house finished, except the completing of the ridge. An ordinary 
house can be built in a fortnight ; the largest require two or three 
months. A visitor, speaking of Tanoa's house, says, " It surpasses 
in magnitude and grandeur anything I have seen in these seas. It 
is 130 feet long, 42 feet wide, with massive columns in the centre, 




and strong, curious workmanship in every part." Excellent timber 
being easily procured, houses from 60 to 90 feet long by 30 feet 
wide, are built, with a framework which, unless burnt, will last for 
twenty years. The wood of the bread-fruit tree is seldom used ; 
vesi, the green-heart of India, buabua, very like box-wood, and 
cevua, bastard sandal-wood, being more durable. 

A peculiarity of the Fijian pillar spoils its appearance. Where 
the capital is looked for, there is a long neck just wide enough to 
receive the beam it supports. A pillar two feet in diameter is thus 
cut away at the top to about six inches. 

Ordinary grass houses have no eaves [2] ; but there is over the 
doorway a thick semicircular projection of fern and grass, forming 
a pent, [a,] Some houses have openings for windows. The door- 
ways are generally so low as to compel those who enter to stoop. 
The answer to my inquiry why they were so, often reminded me of 
Proverbs xviL 19. Although the Fijian has no mounted Arab to 
fear, he has often foes equally subtle, to whom a high doorway 
would give facility for many a murderous visit. 



72 



FIJI AND THE FIJIANS. 



Temples, dwelling-houses, sleeping-houses, kitchens (Lau), inns, 
or receiving houses for strangers {pure ni vulagi), and yam stores, 
are the buildings of Fiji. 




For thatching, long grass, or leaves of the sugar-cane and stone- 
palm, are used. The latter are folded in rows over a reed, and 




Sleeping Bures. 

sewn together, so as to be used in lengths of four or six feet, and 
make a very durable covering. The leaves of the sugar-cane are 



INDUSTRIAL PRODUCE, ETC. 73 

also folded over a reed ; but this is done on the roof, and cannot be 
removed, as trie other may, without injury. The grass or reed 
thatch is laid on in rather thin tiers, and fastened down by long 
rods, found ready for use in the mangrove forests, and from ten to 
twenty feet long, and secured to the rafters by split rattans. Some 
very good houses are covered first with the cane leaves, and then 
with the grass, forming a double thatch. Sometimes the eaves are 
made two feet thick with ferns, and have a good effect ; but, when 
thicker, they look heavy, and, by retaining the wet, soon rot. 

The ridge of superior buildings receives much attention. The 
ends of the ridge-pole project for a yard or more beyond the thatch, 
having the extremities blackened, and increasing with a funnel- 
shape, and decorated with large white shells {Cyprea ovula). The 
rest of the ridge is finished as a large roll bound with vines, and on 
this is fixed a thick, well-twisted grass cable ; another similar cable 
is passed along the under • side of the roll, having hung from it a 
row of large tassels. All foreigners are struck with the tasteful 
character of this work, and lament that its materials are not more 
durable. I have seen several houses in which the upper edge of 
the eaves was finished with a neat braid. The thatchers, contrary 
to the statement in the " U. S. Exploring Narrative," always begin 
at the eaves, and work upwards. 

A more animated scene than the thatching of a house in Fiji 
cannot be conceived. When a sufficient quantity of material has 
been collected round the house, the roof of which has been pre- 
viously covered with a net-work of reeds, from forty to three hun- 
dred men and boys assemble, each being satisfied that he is expected 
to do some work, and each determined to be very noisy in doing it. 
The workers within pair with those outside, each tying what another 
lays on. When all have taken their places, and are getting warm, 
the calls for grass, rods, and lashings, and the answers, all coming 
from two or three hundred excited voices of all keys, intermixed 
with stamping down the thatch, and shrill cries of exultation from 
every quarter, make a miniature Babel, in which the Fijian — a 
notorious proficient in nearly every variety of halloo, whoop, and 
yell — fairly outdoes himself. 

All that is excellent in material or workmanship in the chiefs' 
houses, is seen to perfection and in unsparing profusion in the dure, 
or temple. An intelligent voyager observes : " In architecture the 
Fijians have made no mean progress ; and they are the only people 
I. have seen, among those classed by Europeans as t savages/ who 



74 FIJI AND THE FIJIANS. 

manifested a taste for the fine arts ; while, as with the ancient 
Greeks, this taste was universal." 

Sailors — an important part of the Fijian community — are found 
throughout the group ; and not among the men only, for many 
women are able to. discharge the duties of "ordinary seamen." 
The Levuka and Mbutoni tribes are especially nautical, and, their 
roving habits inducing irregular practices, their character is not very 
fair ; they are insolent or officious, as self-interest may dictate. 
As much may be said of the fishermen's caste, to which the others 
are closely allied. Fijians do not make bold sailors, and none have 
yet taken their canoes beyond the boundaries of their own group. 
One old man I knew, who freighted his canoe with pots and mast, 
sought the help of his gods, and sailed away for a land which his 
fancy, or some equally foolish informant, told him lay to the west 
of the Exploring Isles, and with which he rejoiced to think he 
should open a trade. But after an absence of two or three days, 
Toa-levu (the Great Fowl) returned crest-fallen and disappointed, 
and his failure was pointed out as a warning to all ambitious 
navigators. I never heard of but one- Fijian chief who had 
attempted to steer his canoe to Tonga, though the people of that 
group, having the wind in their favour, pay yearly visits to Fiji. 

Though deficient in boldness, the native sailors display great 
skill in managing their vessels. When ready for sea, the mast, 
which is " stepped on deck in a chock," stands erect, except that it 
is hauled to bend towards the outrigger. It is secured by fore and 
back stays, the latter taking the .place of shrouds ; when the sail 
is hoisted the halyards also become backstays ; these ropes, as 
long as the canoe is under sail, may be called her standing rigging, 
not being loosed in tacking. The halyards are bent on the yard 
at less than a third of its length from the upper end, and passed 
over the top of the mast, which has generally a crescent form. 
The great sail is allowed to swing a few feet from the deck, or to 
lie upon it, until orders are given to get under way. The yard is 
now hoisted hard up to the mast-head ; but, as the length of the 
yard from the halyards to the tack is longer than the mast, the 
latter is slacked off so as to incline to that end of the canoe to 
which the tack is fixed, thus forming with the lower length of the 
yard a triangle, of which the line of deck is the base. The ends 
of the deck-beams on the cama side serve for belaying pins on which 
a turn of the halyards is taken, the loose ends being passed round 
the "dog," or belaying pole. The steersman, holding a long oar 



INDUSTRIAL PRODUCE, ETC. 



75 



stands nearly on a line with the tack on the far edge of the main- 
deck, while in the opposite corner is the man who tends the sheet. 
The sheet is, bent on the boom about two-thirds up, and, by giving 
it a couple of turns on a beam, one man can hold it, even in a 
breeze. Like the felucca of the Mediterranean, the helm is used 
at either end, and, on tacking, is put up instead of down, that the 
outrigger may be kept to windward ; the wind being brought aft, 
the tack is carried to the other end, which is thus changed from 
stern to bow, the mast being slacked back again to suit the 




change ; the helmsman and sheet-holder change places, and the 
canoe starts on her new tack. Unless the outrigger be kept to the 
weather side, the canoe must be swamped ; for, so soon as it gets 
to leeward, the wind drives the sail against the mast, and the cama 
is forced under water. If the man at the sheet does not slack 
away promptly, when a gust of wind strikes the sail, the cama is 
raised into the air, and the canoe capsizes. These craft are easily 
overturned by carelessness ; but, when properly managed, will 
carry sail in a brisk breeze. The weight of the sail, with the force 
of the wind being imposed on one end, strains the canoe. 

A stear-oar for a large canoe is twenty feet long, with an eight- 
feet blade sixteen inches wide. Being made of heavy wood, the 
great difficulty of handling it is eased by a rope which is passed 
through the top of the blade, and the other end of which is made 



J 6 FIJI AND THE FIJIANS. 

fast to the middle beam of the deck. " Rudder-bands," too, are 
attached to the handle of the oar, aud carried towards the camcij 
yet two, and sometimes three, men are needed to keep the canoe on 
her course. Violent blows on the side are often received from the 
helm, and I have known them cause.a man's death. 

In a calm the canoe is propelled by vertical sculling. Four, six, 
or eight sculls, according to the size of the canoe, are used. The 
men who work them throw their weight on the upright oar from 
side to side, moving together, and raising their feet alternately, so 
as to give, at a distance, the appearance of walking over the water. 

In smooth weather canoe-sailing is pleasant enough ; but in a sea 
and heavy wind, the deck inclines at a most uncomfortable angle to 
the water. When running with the small end foremost, a beautiful 
jet of water, ever changing its form, is thrown up in front to the 
height of a yard; or, sometimes, the body of the canoe is driven 
along beneath the surface, and only seen occasionally, — a dark out- 
line in a bed of foam. When this is the case, a landsman is 
safest sitting still, but the native sailors move about with surprising 
security. 

Canoe-sailing is not silent work. The sail is hoisted and the 
canoe put about with merry shouts ; a brisk interchange of jest and 
raillery is kept up while poling over shoal reefs, and the heavier 
task of sculling is lightened by mutual encouragement to exertion, 
and loud thanks to the scullers, as each set is relieved at intervals 
of five or ten minutes. A dead calm is enlivened by playful 
invitations addressed to the wind most wanted, the slightest breath 
being greeted with cries of, " Welcome ! welcome on board ! ?; and 
when, with full sail, the canoe bounds along, — 

u The merry seamen laugh to see 
Their fragile bark so lustily 
Furrow the green sea-foam." 

If there should be drums on board, their clatter is added to the 
general noise. The announcement to the helmsman of each ap- 
proaching wave, with the order to lavi (keep her away), and the 
accompanying "One, two, and another to come," by which the 
measured advance of the waves is counted, with passing comments 
on their good or ill demeanour, keep all alive and all in good 
humour. If the canoe is sound, nothing but bad weather can spoil 
the enjoyment of such voyaging. The duties of the ship are not 
attended to in the perfunctory style of a hired crew, but in just the 





Mast Heads, etc. 



INDUSTRIAL PRODUCE, ETC. 79 

same spirit as actuates friends on a pleasure trip, where each feels 
his own happiness involved in the happiness of all. 

Generally my crews were careful to avoid the dangers of the 
deep ; but sailors are allowed occasional freaks, and mine had 
theirs. On more trips than one they broke off their course, and 
forgetful of the primary object of the voyage, engaged in an absorb- 
ing chase after a shark, or sting-ray, or turtle, apparently willing to 
wreck the canoe, rather than lose the fish. 

The heathen sailors are very superstitious. Certain parts of the 
ocean, through fear of the spirits of the deep, they pass over in 
silence, with uncovered heads, and careful that no fragment of 
food or part of their dress shall fall into the water. The common 
tropic-bird is the shrine of one of their gods, and the shark of 
another ; and should the one fly over their heads, or the other swim 
past, those who wore turbans would doff them, and all utter the 
word of respect. A shark lying athwart their course is an orrTEn 
which fills them with fear. A basket of bitter oranges put on a vest 
canoe is believed to diminish its speed. On one of their canoes it 
is tabu to eat food in the hold ; on another in the house-on-deck ; 
on another, on the platform over the house. Canoes have been lost 
because the crew, instead of exerting themselves in a storm, have 
quitted their posts to soro to their god, and throw yaqona and whales' 
teeth at the waves to propitiate them. 

The fishermen, though associated with the sailors, move about 
still nearer home. They take great quantities of fish ; and the 
chief work of some is the catching of turtle. The principal fishing- 
tribes are those of Lasakau and Malaki ; but nearly every influential 
chief has a company of fishermen at command. Various means 
are employed for taking fish, including nets and a sort of weir 
formed like the creels and crab-pots used along the British coasts, 
and baited and secured in the same way. Another kind has two 
apertures ; a third contrivance is an intricate fence, either fixed or 
portable. Stone pens, hooks, and fish spears, are in use throughout 
Fiji. Some drowsy fish of the shark family are taken by passing a 
noose over their heads, and a vegetable poison from a climbing 
glycine is employed to stupify smaller kinds. In some parts the 
rau is used, which is a fringe formed by winding split cocoa-nut 
leaves round a number of vines, to the length of hundreds or even 
thousands of feet. This being stretched in a straight line, the 
canoes to which the ends are attached approach until they meet, 
thus making a vast enclosure within which the fish are then speared 



80 FIJI AND THE FIJIANS. 

or netted. One kind of net is used in the same way. The native 
seines are like our own, and are well made. 

Turtle-fishers generally act under orders from the chief of whose 
establishment they form a part, and often receive presents of food 
and property on their return from a successful trip. At times they 
engage themselves to other people, when it is understood that they 
are to fish ten times. When they take nothing they receive no pay- 
ment ; but each time they bring in one or more turtles, food and 
property are given them, and the employer must make them a 
handsome present on the completion of the engagement. For this 
work nets are used, made of sinnet, and very inferior ones of vau. 
They should not be less than sixty yards long ; the best are two 
hundred. Sixteen meshes, each seven or eight inches square, give 
a depth of about ten feet. The floats are of light wood, about two 
feet long, and five feet apart ; pebbles or large trochus shells are 
used to weight the lower edge. This net is carried out on a canoe 
into deep water, and let down just outside the reef ; both ends are 
next brought close to the reef, or should there be water enough, a 
little way upon it ; thus there is formed a semicircular fence, which 
intercepts the turtle on its way back from feeding. If the animal 
turns from the net, it is frightened back by the fishermen, who 
shout, strike the water with poles, and stamp furiously on the deck 
of the canoe, until their prey becomes entangled by its attempts to 
pass through the net. A plan, not generally known, is practised at 
night by some of the Malakis. The net is then said to be nursed; 
that is, several persons, stationed at intervals along the net, which 
is fully stretched out, hold it gathered up in their arms. The 
approach of the turtle is then listened for, and the man towards 
whom it comes drops the net, and the animal is secured. But the 
most difficult part of the business — that of getting actual pos- 
session — yet remains. The men have to dive and seize their 
captive in an element where he is more at home than they. The 
struggle is sometimes -violent, and the turtle, if large, requires the 
exertions of four or five men. The first diver aims to secure the 
extremity of the fore-fin, it being thought that by depressing the 
fore-part of its body the turtle is made more eager to ascend : to 
lay hold of the body-joint of the fin would endanger a man's hand. 
If their captive is very troublesome, the men try to insert a finger 
and thumb in the sockets of the eyes, so as to insure a firmer hold. 
Finding resistance vain, the creature moves upward, and his 
enemies rise too, glad enough to leave the unnaturel element which 



INDUSTRIAL PRODUCE, ETC. 8 1 

has been the scene of conflict. On their appearance above water, 
the men on the canoe help to drag the prize on board, where it is 
turned on its back, its flat buckler preventing its regaining its natural 
position. Loud blasts on the conch-shell announce the triumph of 
the fishermen. 

The heathen fishers of Mbua take with them a consecrated club, 
which, when a turtle is caught, is dipped by a priest into the sea, 
and so held by him that the water may drip off it into the animal's 
mouth : during this ceremony he offers prayers, beseeching the god 
to be mindful of his votaries, and give them a successful season. 

Turtle -fishing is not without danger, and lives are sometimes lost 
in it by deep openings in the reef, or the savage attacks of the 
shark. Sometimes the sail of the canoe is made to cast its shadow 
behind the swimming turtle, which is thus frightened and pursued 
until exhausted, when it is easily captured. The people on land 
sometimes take the female when she comes ashore to deposit her 
eggs. But man is not the turtle's only enemy. Sharks as well as 
aldermen have a penchant for green fat, and, selecting the finest 
specimen, surround the harmless creature and tear it in pieces. I 
have often seen turtles which have been mangled in these attacks. 
I once weighed a pound and a half of turtle-shell, which was 
found in a shark's stomach, in fragments so large as to enable me 
to decide to what part of the buckler they belonged, and to justify 
the conclusion that the whole " head " must have weighed between 
three and four pounds. The entire weight of the turtle could not 
have been less than two hundred-weight. The head, fins, and most 
of the body were found in an undigested state in this one shark, 
which paid for its gluttony dearly ; for it was found dead. An old 
fisherman of my acquaintance, whose word I have no reason to 
doubt, assured me that only four moons previously he took a turtle 
whole, and weighing about one hundred-weight, from the stomach 
of a shark, in which receptacle he also found a common parrot. 
Yet sharks, in these waters, are rarely more than twelve feet in 
length, and very seldom as large. 

The fishermen of Fiji might supply the naturalist with many 
interesting facts, did not their superstition urge them to avoid, as 
quickly as possible, the presence of anything extraordinary, believ- 
ing it to be supernatural, and fearing lest they should be guilty of 
unpardonable temerity in remaining in its presence. 

After successful fishing, the canoes return in nearly the same 
order, and with as much noise, as when they come home from war 

6 



%2 FIJI AND THE FIJIANS. 

laden with their slain foes. The women meet them with dancing 
and songs, which I remember, in one instance, they finished by a 
smart volley of bitter oranges, which the men returned by driving 
the women from the beach. 

The turtle caught are kept in stone or paled pens. Three or four 
may be taken in a day ; but many days are quite without success. 
Fifty or a hundred turtle caught in a season constitute very good 
fishing. According to Fijian fishermen, only the female yields the 
tortoise-shell of commerce. Traders name the thirteen plates which 
cover the back, " a head." A head of shell weighs from one to four 
pounds ; the latter is not common. One or two heads have been 
taken weighing five pounds ; and one, seven pounds. Fishermen 
make offerings to their gods, and obtain promise of success before 
leaving home. Tuikilakila once thought fit to accompany his men. 
The priestess promised five turtles, and the party set out in high 
spirits. Some days after, we saw them returning, but in profound 
silence : an unwelcome omen for the poor priestess, who forthwith 
fled and hid herself in the forest, and thus prevented the enraged 
king from cooking her instead of a turtle. 

The commercial transactions of the Fijians, though dating far back, 
have been on a small scale, consisting of a barter trade, which is 
chiefly in the hands of the Levuka, Mbutoni, and Malaki people, 
who regard the sea as their home, and are known as " the inhabitants 
of the water." Although wanderers, they have settlements on 
Lakemba, Somosomo, Great Fiji, and other places. They exchange 
pottery for masi, mats, and yams. On one island the men fish, and 
the women make pots, for barter with the people on the main. 
Their mode of exchange is very irregular. The islanders send to 
inform those on the mainland that they will meet them, on such a 
day, at the trading-place, — a square near the coast paved for the 
purpose. The people of the continent bring yams, taro, bread, etc., 
to exchange for fish. The trade is often left to the women, among 
whom a few transactions take place quietly, when some misunder- 
standing arises, causing excited language, and ending in a scuffle. 
This is the signal for a general scramble, when all parties seize on 
all they can, and run off with their booty amidst the shouts and 
execrations of the less successful. 

The inland tribes of the Great Fiji take yaqona to the coast, 
receiving in exchange mats, masi, and fine salt. 

For nearly one hundred years past the Friendly Islanders have 



INDUSTRIAL PRODUCE, ETC. 83 

traded with Fiji. The scarlet feathers of a beautiful paroquet were 
a leading attraction. These birds abounded in one part of Taviuni, 
where they were caught by nets, and purchased by the Tongans, 
who traded with them in exchange for the fine mats of the Samoans. 
They paid the Fijians for the paroquets with small articles of 
European manufacture, bowls, and the loan of their women. Iron 
goods were thus introduced among the Somosomans. The first 
article of steel owned by them seems to have been the half of a 
ship-carpenter's draw-knife, ground to an edge at the broken end. 
This was fixed as an adze, and greatly prized, receiving the name of 
Fulifuli, after the chief who brought it to Fiji. One of their first 
hatchets came through the Tongans, and was named Sitia. This 
intercourse between the Friendly Islanders and Mbua came to an 
end in consequence of the quarrels and bloodshed to which it gave 
rise. A Tongan canoe — the Ndulu-ko-Fiji — was appropriated by 
the natives of Mbua, who had murdered the crew. 

The inhabitants of the Friendly Islands still depend on Fiji for 
their canoes, spars, sail-mats, pottery, and mosquito-curtains. They 
also consume large quantities of Fijian sinnet and food, bringing in 
exchange whales' teeth, the same made into necklaces, inlaid clubs 
small white cowries, Tonga cloth, axes, and muskets, together with 
the loan of their canoes and crews, and, too often, their services in 
war. This kind of intercourse has greatly increased of late years, 
and its injurious effects on the morals of the Tongans, and the 
advance of Christianity in Fiji, are incalculable. A plan for so 
regulating this commerce, as to secure to the Tongans its advantages, 
and to the Fijians a protection from its evils, is yet needed. 

Commercial intercourse between Europeans and the people of Fiji 
was commenced about the year 1806, probably by vessels of the 
East India Company visiting the north-east part of Vanua Levu to 
procure sandal-wood for the Chinese market. The payments in 
exchange were made with iron hoop, spikes, beads, red paint, and 
similar trifles. On the failure of sandal-wood, beche-de-mer — the 
trepang of old books — began to be collected, and the natives were 
encouraged to preserve the turtle-shell. Traffic in these articles 
has been, and is still, chiefly in the hands of Americans from the 
port of Salem. Beche-de-mer^ to the value of about 30,000 dollars, 
is picked annually from the reefs, principally on the north coast of 
Vanua Levu, and the north-west of Viti Levu. 

Quite recently small lots of arrowroot, cocoa-nut oil, and sawn 
timber have been taken from the islands. The supply of oil is not 



84 FIJI AND THE FIJIANS. 

likely to be so far in advance of the home demand as to yield any 
great quantity for exportation, although proper attention and an 
improved process of manufacture may effect a considerable altera- 
tion in this particular. At present the beche-de-mer is the great in- 
ducement to speculation. It is yet found in great quantities on the 
reefs just named, especially on such as have a mixture of sand and 
coral. There are several kinds, all of the Jwlothuria family. The 
native name is dri, all kinds of which are occasionally eaten in 
Fiji. There are six valuable species, of which the black sort is the 
most esteemed. These molluscs, especially one prickly kind, are 
unsightly objects, being great slugs from nine inches to a foot in 
length. They are somewhat hard to the touch, and in drying are 
reduced two-thirds in size. When cured, they are like pieces of 
half-baked clay, from two inches to a foot long, of a dull black or 
dirty grey colour, occasionally mixed with sandy red. The section 
of the solid part looks like light india-rubber. After long soaking 
in water, the Chinese cooks cut them up, and use them in making 
rich soups. 

Those who visit these parts for a cargo of beche-de-7ner, complain 
of the tricks played upon them by the natives, forgetting that they 
themselves have set the example, and that the hard dealings of the 
islanders may be regarded as retributive. 

Driving a hard bargain is one of the first arts of civilized life 
which the savage acquires, and the records of voyagers show it to 
be the first taught. Many have noticed that these people, and 
others in like position, have shown an utter ignorance of the rela- 
tive value of articles ; and the most amusing instances have come 
under my own notice of their offering goods in exchange for some 
desired object, with an utter disregard of any proportion whatever. 
There are some other resources of the inhabitants of Fiji which 
yet demand notice. In addition to the black and brown dyes 
already mentioned, the natives are acquainted with others of various 
colours, chiefly of vegetable origin, and the knowledge of which is 
almost confined to the women. To them, also, is intrusted the 
management of the pits in which the native bread — inadrai — 
is fermented. These pits are round holes three feet deep, thickly 
lined at the bottom and sides with layers of banana leaves ; 
and into them are put about two bushels of either taro, kawai, 
arrowroot, bread-fruit, or bananas stripped of their skins. Inferior 
kinds of bread are made from the fruit of the mangrove, a large 
arum, and the stones of the dawa and kavika. The last two, with 



INDUSTRIAL PRODUCE, ETC. • 85 

bora or pulaka bread, are used only in certain districts. The root 
of the carrion-flower and some wild nuts are employed to bring the 
mass into a proper state of fermentation. Banana bread is the best, 
and, when fit for use, is very like hard milk curds ; but the smell of 
the pits is most offensive to a European > After the fruit is put in, 
the pit is covered by turning down over each other the projecting 
leaves used for lining the sides, and thus keeping out the rain. 
Large stones are then placed on the top to press all down. When 
ready for use, a quantity is taken out, mashed, and mixed with 
either scraped cocoa-nut, papuan apple, or ripe banana, and 
then folded in leaves in small balls or rolls, when it is either 
boiled or baked. The unpleasant odour is greatly dissipated by 
cooking ; but the taste remains slightly, though not unplea- 
santly, sour. Opinions differ as to the amount of nutriment con- 
tained in this food. It is certainly very useful to the natives, though 
many of them suffer from its too constant use. The inhabitants of 
rocky and unproductive islands receive effectual aid in the form 
of baskets of native bread, from such as have an over abundance of 
vegetable supply. Destructive gales sometimes sweep over the cul- 
tivated grounds, cutting off the ripening fruits, which, however, in 
their green state are fit for bread-making ; and thus in another way 
the madrai, which disgusts strangers, serves to keep off famine, 
otherwise inevitable. 

Besides the supplies which are reared under the care of the 
native agriculture, the Fijian has an exhaustless store of food in 
the uncultivated districts of the larger islands, where, among the 
wildest and most prolific luxuriance, he may gather refreshing fruits, 
or dig valuable esculents. Here he finds a large spontaneous supply 
of arrowroot, which, with cultivation and improvement in its manu- 
facture, he will soon be able to send in large quantities to the 
home market, so as to compete successfully with the best West 
Indian samples. The bulou is a wild root, very like an old potato, 
and weighing from one to eight pounds. The yaka is a creeper, 
with a root very like liquorice, and used in the same way. The ti- 
root and turmeric grow wild, together with two sorts of yams, in 
abundance. The fruit and bulbous roots of the kaili — a sort of 
climber — are used in times of scarcity. Two kinds of tomato 
(solatium) are found, and eaten by the natives, boiled with yams, 
etc. The leaves of the bele are used as greens. The nutmeg grows 
here unnoticed and unprized. Among other resources open to the 
Fijian, without any trouble but that of gathering, may be mentioned 



86 



FIJI AND THE FIJIANS. 



the lagolago and the vutu, — two kinds of nuts. Concerning the 
latter, which tastes like our English earth-nut, the natives believe 
that if the young leaves are split, the husk of the nut will be tender. 
There are also gathered in plenty the wz 9 or Brazilian plum (Spon- 
dias dulris), the wild fig, the kavika, or Malay apple (Eugenia 
Malaccensis), and the shaddock. The tomitomi, tarawau and dawa 
are different kinds of wild plums. The fruit of the pandanus is 
also used by the natives. This remarkable tree, with its curious 
self-grown props or shores, is too familiar to need description. I 
have met with several instances in which the original root had no 




Pandanus. 

longer any connection with the ground, while the tree was supported 
on a cluster of its supplementary props. The trunk is sometimes 
used in small buildings, but is chiefly valued for handles of garden- 
tools. The leaf makes good thatch and rough mats* ; the flower 
gives scent to oil ; and the fruit is sucked, or strung into orange- 
coloured necklaces. 

The importance and value of the cocoa-nut is well known, and 
the uses to which it is put in Fiji are too numerous to detail. A 
remarkable fact, however, concerning this tree, may here be re- 
corded. I am acquainted with two well-authenticated cases of the 



INDUSTRIAL PRODUCE, ETC. 87 

nut-tree sending out branches. One at Mothe, after reaching a 
good height, branched off in two directions, and was consequently 
regarded with great veneration. The second and more remarkable 
case was found on the island of Ngau. Having grown about 
twenty-four feet high, a cocoa-nut tree struck out into five branches. 
A man told me that when he saw it, one of the branches had been 
blown off in a gale, and lay on the ground. He climbed up the 
trunk to the point of separation, but feared to ascend the branches 
lest they should break beneath his weight. He guessed them to be 
eighteen feet long, and some struck off obliquely for a few feet, 
and then resumed a perpendicular direction. The nuts were never 
gathered. 

A few words are due to the native forest trees, which yield valu- 
able timber, both hard and soft, in considerable plenty. Among 
the hard timbers, the vest — supposed to be the green-heart of 
India — is important, as giving to the canoes of Fiji their superiority 
over those of other groups. The wood is very compact and resin- 
ous, often resembling good mahogany in colour and curl. My own 
experience proves it to be little less durable than English oak. The 
tree is often four feet in diameter, with a white bark and small 
scaly leaves. 

The bau is about the same size as the former, but more valuable 
for cabinet-work. It is of deep red colour, close and straight grain, 
sometimes as compact as ebony, and susceptible of a high polish. 
The dilo (Calophyllum) — the tajnanu of Tahiti — abounds in Fiji, 
and often reaches a great size, being a durable wood of pretty grain. 
The damanu is a fine tree, and its timber fit for every department 
of carpentry. The native prize it, on account of its toughness, for 
masts. The nokonoko, or iron wood (Casuai'ina), is used chiefly 
for clubs. The caukuru is equally hard, but has a grain more like 
wainscot. It is used for the upper parts of houses, but soon perishes 
in the ground. The gayali, I think, is lance-wood. Cevua, or 
bastard sandal-wood, is hard, yellow, of rich silky grain like satin- 
wood, and full of aromatic oil. The most durable wood I have met 
with in the islands is the buabua, which is very heavy, and resem- 
bles boxwood. When being wrought, it gives out a peach-like 
smell, and works quite fresh after having been cut for years. 
Yasidravu and mali are two useful woods, the former like cedar in 
colour, and the latter a little browner. Dakua and dakua salusalu 
are varieties of the Dajnaria Australis, or Pinns kauri : a very 
useful pine, when kept from the wet. The vaivai is something like 



88 FIJI AND THE FIJIANS. 

the tamarind ; its wood is yellowish, and works very smooth ; it is 
as light as pine, but much more lasting, and is the best of all woods 
for decks, since it will bear exposure to the sun better than any. 
The white residents greatly value it. There is also the viriviri, 
which is very light ; and the rara, little heavier than cork. All the 
timbers here mentioned I have either used myself, or had them 
worked under my direction. Twice the number of useful woods 
growing in Fiji might be added to this short list. 

It will thus be seen that the natives of this group are furnished 
with a most abundant and diversified supply of all their wants, a 
supply which, with the addition of proper care, would yield a con- 
siderable and remunerative overplus for commerce. Many valuable 
products of other countries, greatly in demand at home, are already 
found wild and uncared for in Fiji, or might be introduced with 
certain success. Arrowroot has already been mentioned. Cotton 
of superior quality grows without attention, and might be cultivated 
to a very large extent. Many parts of the group are peculiarly 
adapted for coffee ; and, throughout, tobacco of the finest kind could 
be produced. Sugar-canes, with but imperfect attention, already 
flourish ; and rice might, perhaps, be grown in the broad swampy 
flats of the larger islands. There is good reason to hope that the 
enlightened enterprise of a better class of white settlers will, ere 
long, serve to develope the indigenous resources of Fiji, as well as 
to introduce, on an important scale, other valuable produce. The 
perils which have hitherto attended a residence among this people 
have, in many of the islands, already gone ; and, in the rest, are 
giving way to the better influences of Christianity. 

This chapter may be fitly closed by an attempt to give a com- 
pendious view of the Fijian year, which has no distinctly marked 
seasons analogous to those of more temperate climes. 

" For here great spring greens all the year, 
And fruits and blossoms blush in social sweetness 
On the self-same bough." 

January. — A few early yams dug. Bananas planted. Old 
bananas plentiful. Ivi-nuts and a few wis come in. 

February. — Wis and ivis plentiful. Dawa ripe. " First-fruit " 
of yams offered. Men fishing for turtle. Women making ivi-bread. 
Sugar-cane planted. 

March. — Yams ripe, and yam-stores built. Oranges ripe. New 
leaf of the ivi puts out. Turtle-fishing. Torrents of rain, with 



THE PEOPLE. 89 

thunder and lightning. Native name, vulai botabota, i.e., "the 
month when leaves are dry." 

April. — Turtle-fishing. Yams dug. Oranges, shaddocks, and 
kavikas ripe. House-building. March and April are the native 
vulai kelikeli y "digging moons," and with February, vulai uca, 
" rainy moons." 

May. — Building. Men out with vau seine for fish. Arrowroot 
dug and prepared. Tarawaus ripe. Yam-digging ends. New 
plots cleared, and a few early yams set. 

June. — Oranges, kavikas, wis, and dawas ripe. The kawai and 
bulous dug. Vau seine in use. 

July. — Patches of ground broken up for yam-beds. June and 
July are vulai liliwa, " cold moons." 

August. All hands busily employed planting yams. Now, and 
in the following month, flowers most plentiful. 

September. — Planting yams, kawais, and kumeras. From May 
till now are vulai leitei, " planting moons." 

October. — Kawai planting continued. Bulous set ; wild ones 
dug. Kavikas and bread-fruit plentiful. Ivi in bloom, filling the 
air with scent of violets. , 

November. — Large kavikas. Bread-fruit. Wild yams dug. 

December. — Bananas planted. Some bread-fruit. 



Chapter V. — The People. 



THE population of the Fiji Islands has been stated by some 
authorities at 300,000 ; and by Commodore Wilkes, of the 
United States Exploring Expedition, at 133,500, which is nearer 
the truth, though somewhat too low; 150,000, I am convinced, 
being even a truer estimate. My opinion of Wilkes's computation 
is based upon the following considerations. Several islands, which 
he states to be uninhabited, have a small population ; and he is 
wrong in giving sixty-five as the number of inhabited islands, eighty 
being the real number. Speaking of the larger islands, he correctly 
remarks that the climate of the mountains is unsuited to the taste 
and habits of the natives ; but he is not so correct in confining the 
production of their food to the low ground. The cocoa-nut only is 



90 FIJI AND THE FIJIANS. 

restricted to the coast ; yams, taro, and other esculents, flourish 
several hundred feet above sea-level ; and the dwellers on the 
heights purchase fish of those on the coast, or supply its lack 
with fowls and pork. His deduction therefore does not hold good, 
that the interiors of the large islands are thinly populated ; that there 
are not, for instance, more than 5,000 inhabitants in the inland 
districts of Great Fiji. Adding therefore to the above considerations 
my own personal observation and inquiry, I must regard Wilkes's 
number as too low, and am persuaded that, whatever necessity had 
to do originally with the selection of the inland districts, the tribes 
dwelling there remain now from choice. 

Native tales about the great size and ferocity of the mountaineers, 
and of their going naked, deserve no credit ; the chief difference 
between them and the rest of the people being that they bestow 
less care on their persons, and are more rustic in their manners. 
On visiting these highlanders, I always found them friendly, nor do 
I remember that they ever used me unkindly, though their oppor- 
tunities of doing so were many. 

Both on the coast and inland the population has diminished, 
within the last fifty years, probably one-third, and in some districts 
as much as one-half. The chiefs do not migrate, as it is said was 
formerly the custom with the Hawaiians ; so that every town ruined 
in war is a proof of a minished population. Another strong evi- 
dence is the large quantity of waste ground which was once under 
cultivation, — more than can be accounted for on the principle of 
native agriculture. Except where the smaller islands have been 
entirely depopulated, the larger ones show the clearest signs of 
decrease in the number of inhabitants — a decrease which has been 
very great within the memory of men now living, and the causes of 
which, beyond doubt, have been war and the murderous customs of 
heathenism. Those who have thus passed away, if we may judge 
from their posterity, were, physically, a fine race of men. Some 
familiarity is needed to picture a Fijian justly ; for strangers cannot 
look on him without prejudice. They know that the history of his 
race is a scandal to humanity, and their first contact with him is cer- 
tainly startling. Fresh from highly civilized society, and accustomed 
to the well-clad companions of his voyage, the visitor experiences a 
strange and not easily described feeling when first he sees a dark, 
stout, athletic, and almost naked cannibal, the weird influence of 
whose penetrating glance many have acknowledged. To sensitive 
minds the Fijian is an object of disgust ; but as this feeling arises 



THE PEOPLE. 91 

from his abominable practices only, personal intercourse with him 
seldom fails to produce at last a more favourable impression. 

The natives of the group are generally above the middle height, 
well made, and of great variety of figure. They exceed the white 
race in average stature, but are below the Tongans. Men above 
six feet are often seen, but rarely so tall as six feet six inches. I 
know only one reliable case of a Fijian giant. Corpulent persons 
are not common, but large, powerful, muscular men abound. Their 
mould is decidedly European, and their lower extremities of the 
proportion generally found among white people, though sometimes 
narrower across the loins. Most of them have broad chests and 
strong, sinewy arms, and the prevailing stoutness of limb and 
shortness of neck is at once conspicuous. The head is often 
covered by a mass of black hair, long, frizzled, and bushy, some- 
times encroaching on the forehead, and joined by whiskers to a 
thick, round or pointed beard, to which moustaches are often added. 
The outline of the face is a good oval ; the mouth large, with white 
and regular teeth ; the nose well shaped, with full nostrils, yet 
distinct from the Negro type ; the eyes are black, quick, and rest- 
lessly observant. Dr. Pickering, of the United States Exploring 
Expedition, observes concerning the Fijian countenance, that it 
was " often grave and peculiarly impressive." He further remarks, 
" The profile in general appeared to be as vertical, if not more so, 
than in the white race ; but this, I find is not confirmed by the 
facial angle of the skull, and it may possibly be accounted for by 
some difference in the carriage of the head. The Fijian skulls 
brought home by the Expedition will not readily be mistaken for 
Malayan ; they bear rather the Negro outline ; but they are much 
compressed, and differ materially from all other skulls that I have 
seen." The peculiar harshness of skin, said to be characteristic of 
the Papuan race, is more observable among the wilder inland tribes 
of Fiji, where less attention is paid to the constant bathing and 
oiling of the body. The complexion of the people varies, but the 
pure Fijian seems to stand between the black and the copper-co- 
loured races. Dr. Pickering thought that he noticed " a purplish 
tinge in the Fijian complexion, particularly when contrasted in the 
sunlight with green foliage ; " and adds, " The epithet of ' purple 
men ' might be given to this race, if that of ( red men ' be retained 
for the Malayan." Captain (now Admiral) Erskine, of H.M/s 
ship Havannah, attributes what he calls " a bluish black tinge," in 
the colour of the Fijians, to " the quantity of hair on their bodies." 



92 FIJI AND THE FIJIANS. 

The nearest approach to the Negro is found on the island of Kan- 
davu. An intermixture of the Ton%an and Fijian blood has pro- 
duced a variety called " Tonga-Fiji," some members of which are 
good-looking ; but bear a much stronger resemblance to the Fijian s 
than to the Friendly Islanders. 



Thakombau, the chief known as " King of 'Fiji/' is thus de- 
scribed by an American gentleman : " He is extremely good- 
looking, being tall, well-made, and athletic. He exhibits much 
intelligence both in his expression of countenance and manners. 
His features and figure resemble those of a European, and he is 
graceful and easy in his carriage." This opinion agrees with Cap- 
tain Erskine's description of the same chief. He says, " It was 
impossible not to admire the appearance of the chief: of large, 
almost gigantic, size, his limbs were beautifully formed and pro- 
portioned ; his countenance, with far less of the Negro cast than 
among the lower orders, agreeable and intelligent ; while his 
immense head of hair, covered and concealed with gauze, smoke- 
dried and slightly tinged with brown, gave him altogether the 
appearance of an eastern sultan. No garments confined his 
magnificent chest and neck, or concealed the natural colour of the 
skin, a clear but decided black ; and in spite of this paucity of 
attire — the evident wealth which surrounded him showing that it 



THE PEOPLE. 93' 

was a matter of choice and not of necessity — he looked c every 
inch a king.'" These descriptions will apply to many of the Fijian 
dignitaries ; and the difference between chiefs and people is not so 
marked as in some groups : the lower ranks have neither the sleek 
skin nor portly mien of their superiors, yet supply a fair ratio of 
fine men, supple in joint, strong in limb, and full of activity. 

There is a prevailing opinion that Albinoes occur more fre- 
quently among the Papuan race than elsewhere. My own obser- 
vation tends somewhat to confirm this, as, during my residence 
in Fiji, I met with five specimens of this exceptional variety. In 
three of these, who were adults, the skin had an unnatural appear- 
ance ; it was whiter than that of an Englishman who had been 
exposed to the sun, and smooth and horny to the touch. Through 
the heat of the sun it was deeply cracked and spotted with large 
brown freckle-like marks, left by old sun-sores. All these persons 
suffered much from exposure to the sun, and never, as far as I 
could learn, became accustomed to the heat. The skin had a 
slight tinge of red, and hair, together with that of the head, of a 
flaxen colour. In two cases the iris was blue, and in the third 
there was a sandy tinge. The eyes were kept half closed, as 
though unable to bear much light. One man of this class I knew 
well. He lived for four years near me, and was industrious and 
good-tempered, and eventually became a Christian. Natives are 
sometimes seen with white hands or feet, the effect of disease ; but 
this blanched appearance never spreads over the body, neither are 
the parts affected painfully sensitive to the sun's heat. The last 
Albino that I saw, was a child of two or three weeks old, born of 
Christian parents who were young and healthy. It was a remark- 
able object, the skin being much whiter than the generality of 
' English infants, and very clear. A twin case occurred in the vil- 
lage of Na Vavi — a boy and girl, both of whom reached maturity. 

The aspect of the Fijian, considered with reference to his 
mental character, so far from supporting the decision which would 
thrust him almost outside of mankind, presents many points of 
great interest, showing that, if an ordinary amount of attention 
were bestowed on him, he would take no mean rank in the great 
human family, to which, hitherto, he has been a disgrace. Dull, 
barren stupidity forms no part of his character. His feelings are 
acute, but not lasting ; his emotions easily roused, but transient ; 
he can love truly, and hate deeply ; he can sympathize with 
thorough sincerity, and feign with consummate skill ; his fidelity 



94 FIJI AND THE FIJIANS. 

and loyalty are strong and enduring, while his revenge never dies, 
but waits to avail itself of circumstances, or of the blackest 
treachery, to accomplish its purpose. His senses are keen, and 
so well employed that he often excels the white man in ordinary 
things. Tact has been called " ready cash/' and of this the native 
of Fiji has a full share, enabling him to surmount at once many 
difficulties, and accomplish many tasks, that would have " fixed " 
an Englishman. Tools, cord, or packing materials, he finds 
directly, where the white man would be at a loss for either ; and 
nature seems to him but a general store for his use, where the 
article he wants is always within reach. 

In social diplomacy the Fijian is very cautious and clever. That 
he ever paid a visit merely en passant \ is hard to be believed. If 
no request leaves his Hps, he has brought the desire, and only waits 
for a good chance to present it now, or prepare the way for its 
favourable reception at some other time. His face and voice are 
all pleasantness, and he has the rare skill of finding out just the 
subject on which you most like to talk, or sees at once whether you 
desire silence. Rarely will he fail to read your countenance ; and 
the case must be urgent indeed, which obliges him to ask a favour 
when he sees a frown. The more important he feels his business,, 
the more earnestly he protests that he has none at all ; and the 
subject uppermost in his thoughts comes last to his lips, or is not 
even named ; for he will make a second or even a third visit, rather 
than risk a failure through precipitancy. He seems to read other 
men by intuition, especially where selfishness or lust are prominent 
traits. If it serves his purpose, he will study difficult and peculiar 
characters, reserving the results for future use : if, afterwards, he 
wish to please them, he will know how ; and if to annoy them, it 
will be done most exactly. 

His sense of hearing is acute, and by a stroke of his nail he judges 
of the ripeness of fruits, or soundness of various substances. 

Great command of temper, and power to conceal his emotions, 
are often displayed by the Fijian. Let some one, for instance, 
bring a valuable present to a chief from whom he seeks a favour, 
it will be regarded with chilling indifference, although it is, of all 
things, what the delighted superior most wished to possess. I 
well recollect how an old chief on Lakemba received from my 
lips an important piece of information, just arrived from Mbau. 
I communicated it, under the impression that no one else in his 
village knew of it. His manner strengthened this belief; for, by 



THE PEOPLE. 95 

simply naming the source of my report, I secured his ear, and, as 
I proceeded, his jaw fell, his eyes dilated, the muscles of his face 
worked strongly, and long before I finished, the old man was a 
very impersonation of admiring attention. The effect was com- 
plete, and I paused at the end of my story, expecting the usual 
outburst of exclamation ; but, to my mortification, the old chiefs 
features relapsed into their wonted placidity, as he coolly replied, 
" The messenger of the king had just finished telling us this news 
as you approached the house." 

The conduct of Absalom towards his brother Amnon is exactly 
descriptive of what often happens in Fiji : " And Absalom spake 
unto his brother Amnon neither good nor bad ; for Absalom hated 
Amnon." I have often witnessed such outward calmness and 
apparent indifference, when within — 

" Slumber'd a whirlwind of the heart's emotions." 

I was personally acquainted with the chief parties in the following 
tragedy, which serves to illustrate the characteristic just noted. Tui 
Wainunu, the principal actor, was himself my informant. In the year 
185 1, his cousin Mbatinamu of Mbua was slain. Shortly after Mbati- 
n.amu's death, part of a tribe from the district where he fell visited 
Tui Wainunu with a present of pottery, and were entertained by him 
for several days. One day, when the party from Na Mbuna were 
conversing with Tui Wainunu, their chief, ignorant of their enter- 
tainer's connection with Mbua, mentioned Mbatinamu, saying that 
he was a fine young chief. Tui Wainunu's suspicions were at once 
excited, and he, pretending entire ignorance of the deceased chief, 
made several inquiries about him. This had the desired effect. 
The Mbuna chief gave Mbatinamu's history, concluding thus : " I 
struck him to the earth, and was deaf to his entreaties for life ." 
After describing how the corpse lay, he added, " I turned it upon its 
back, cut out the tongue by the roots, and ate it myself ! And see 
this cord, by which my chest key is suspended from my neck ; it 
was braided of the ornamental tufts of hair cut from his head." 
"And did you eat his tongue ? " calmly asked the listener. " Yes," 
was the reply, " I killed him, and ate his tongue." The guest was 
already a dead man in Tui Wainunu's estimation ; but the execution 
of his vengeance was deferred until the eve of the visitor's de- 
parture. Then, after midnight, Tui Wainunu called round him a 
few trusty men, and walked with them to the house where the victim 
slept. A blow on the wall from the chiefs heavy club woke the 



g6 FIJI AND THE FIJIANS. 

inmates, who, before they could recover from their surprise, were 
ordered out to die, while the wrathful avenger cried, " And can you 
fly, that you will escape from me ? " The first who came out was 
placed in the custody of an attendant. The next fell with his skull 
smashed, and the next, and the next, until eleven dead or dying 
men lay at the feet of the executioners. Two women of the party 
were kept as slaves, and the man who came out first managed to 
escape in the confusion. All the rest, without the slightest warning, 
_were suddenly butchered, and their bodies shared and devoured by 
the friends of Tui Wainunu, who " spake " to his ill-fated guests 
"neither good nor bad." 

It is a trite observation, that the character of a people is shown 
in their proverbs. The proverbs of Fiji are plentiful, and in agree- 
ment with this rule. Of those which grow out of local or other 
peculiarities there are many, and some have been already quoted. 
A great number might be added, did they not entirely lose their 
force by translation, while some cannot be rendered into another 
tongue at all. The following proverbial saying is often heard, when 
the setting sun casts long shadows : — 

" Sa cokea na dabea ; " " The dabea darts forth." 

The dabea is a large sea-eel which thrusts out its head from 
beneath the beds of coral, as the afternoon advances. 
Greediness is reproved in this couplet : — 

" Votavota ko lewa, mata ca; " Your evil eye esteems your share too small, 
Digitaka ka levu, ka visa; " And prompts you greedily to aim at all." 

The spirit of another, used to shame a cruel husband, may be 
represented thus : — 

" O what a valiant man you are, 
Who beat your wife, but dare not go to war ! " 

An ill-regulated tribe, or family badly provided for, is sneered at 
as, "A mataqali yauta" " A family on whom the dew falls ; " i.e., 
unprotected. The result of wealth in adding care is thus set 
forth :— 

" E dua nomu waqa levu, " If you have a great canoe, 
E dua nomu vusi levu : " Great will be your labour too." 

The arithmetical skill of goddesses is an article of Fijian faith, 
and very high numbers are thus spoken of : " Sa will seva na 
yalewa-kalou : " " Goddesses, in counting them, would err." Gay 
attire, and trifling employment, are reproved as follows : " Sa sega 
na lovo e buta kina :" " No food is cooked thereby." I once 



THE PEOPLE. 97 

heard a man say jeeringly to another of small means, who was 
looking wishfully at a costly box, "Sa sarasara na ika maravu:" 
" Becalmed, and looking at fishes." The proverb supposes a person 
becalmed, and longing for the fish which sport securely round his 
canoe. " Sa taumada na vana kai Nakodo :" "The Nakondo 
people cut the mast first." Improvidence and want of forethought 
are thus censured, which would prepare the mast before securing 
the canoe. " A medra wai na vosa a tamata cidroi:" " The saucy 
take reproof like water," i.e., swallow it without thought. " Sa 
tuba leca na siga o qo :" "An unimproved day is not to be counted : " 
and, " A kena laya sa vakaoqo, sa drau na kena votu : " " This is 
like its bud" (or calyx) ; "its results will appear a hundredfold." 
These need no comment, and show that the Fijian can be serious, 
though he is very rarely so, except about trifles. 

The people have more than average conversational powers, and 
chattering groups while away the early night by retailing local news, 
or olden legends. In sarcasm, mimicry, jest, and "chaff," they 
greatly excel, and will keep each other on the broad grin for hours 
together. A Mr. Hadley, of Wenham, cited by Dr. Pickering, says, 
" In the course of much experience, the Fijians were the only 
savage people he had ever met with who could give reasons, and 
with whom it was possible to hold a connected conversation." 

That considerable mechanical skill exists among the Fijians 
will have been already evident, and their cleverness in design is 
manifest in the carved and stained patterns which they produce. 
Imitative art is rarely found, except in rude attempts to represent, 
on clubs or cloth, men, turtles, fishes, guns, etc. Almost all their 
lines are straight or zigzag ; the curve being scarcely ever found in 
ornamental work, except in outlines. 

Of admiring emotion, produced by the contemplation of beauty, 
these people seem incapable ; while they remain unmoved by the 
wondrous loveliness with which they are everywhere surrounded. 

But the savagism of the Fijian has a more terrible badge, and 
one whereby he is principally distinguished by all the world, — his 
cruelty is relentless and bloody. That innate depravity which he 
shares in common with other men, has, in his case, been fostered 
into peculiar brutality by the character of his religion, and all his 
early training and associations. Shedding of blood to him is no 
crime, but a glory. Whoever may be the victim, — whether -noble 
or vulgar, old or young, man, woman, or child, — whether slain in 
war, or butchered by treachery, — to be somehow an acknowledged 

7 



98 FIJI AND THE FIJIANS, 

murderer is the object of the Fijian's restless ambition. This, how- 
ever, has more to do with the moral character of the people. 

It will already be manifest that the chiefs who have to rule sub- 
jects like these must be shrewd and sagacious men ; and it will be 
seen more clearly, presently, that only such men can insure respect 
and obedience. 

As the character of a people's mind will, of course, reveal itself 
in their language, a few words are due to that subject here, although 
its fuller consideration is reserved to a future chapter. All, there- 
fore, that need be mentioned now concerning the Fijian language is, 
that it is full, vigorous, of considerable internal resources, flexible, 
and bold. 

Poetry, too, for the reason just named, deserves notice ; but of 
Fijian poetry, strictly so called, there is but little to be said. What 
has been remarked about the insensibility of the natives to all that 
is beautiful willl show that a true poet among them is indeed a ra,7'a 
avis. Living amidst an u unimaginable luxuriance of herbage, in a 
greenhouse-like atmosphere,"' surrounded with " the fresh flush of 
vegetable fragrance, calculated to regale the senses, exhilarate the 
spirits, and diffuse through the whole soul a strange delirium of 
buoyant hope and joy," the mind of the Fijian has hitherto seemed 
utterly unconscious of any inspiration of beauty, and his imagination 
has grovelled in the most vulgar earthliness. 

The islands named as the most favoured abodes of the muses 
are Nairai and Thikombia-i-ra : on the former a man, and on the 
latter a woman, is blessed with the spirit of poesy — a poesy most 
difficult to define or describe, and which refuses to come within 
even the widest signification to which that much abused term is 
often stretched. The account which the poets give of themselves 
and their productions is amusing. They say that, while asleep, 
they visit the world of spirits, where a poetic divinity teaches them 
a poem, while, at the same time, they learn a dance corresponding 
to the song. The heaven-taught minstrels then return to their 
mundane home, and communicate the new acquisition to their 
friends, by whom, on their trading or festive visits, it is spread far and 
wide through every town and island. No alteration is ever made in 
the meke — a word applied indifferently to both song and dance — 
however the language may differ from the dialect of the people 
among whom it is introduced : hence the natives are often ignorant 
of the meaning of many of their most popular songs, and express 
surprise if any one should expect them to understand them. The 



THE PEOPLE. 



99 



privilege of visiting the spirit- world is said by some to be hereditary. 
But there are many composers in Fiji who lay no claim to this 
distinction, but whose productions are nevertheless quite equal to 
those of the more honoured bards. These are generally a detailing of 
common events, varied with an occasional episode of fiction. Metre 
and rhyme are both aimed at, but neither secured with invariable suc- 
cess. As far as I have been able to ascertain, the natives judge of 
the merit of a composition by the uniformity of metre throughout, 
and the regularity with which each line in a stanza ends with the 
same two vowels. The great difficulty of such style is partly re- 
moved by the plentiful use of expletives, abbreviated or prolonged 
words, the omission of articles, or other most free poetic license ; 
but a stanza of any length is rarely completed without some change 
v of rhyme. Frequently the first of the two vowels is dropped, and 
the rhyme sustained with the last only. The best specimen I have 
seen, was the production of a youth under my own care at Tiliva : 
it contained eighteen lines, each of which, without the use of ex- 
pletives, ended in the diphthong au. One example from the Fijian 
Hades is rhymed by a consonant followed with the vowel a; this 
fails in four lines. Some mekes are in triplets. Fijian poems may 
be divided into dirges, serenades, wake-songs, war-songs, and 
hymns for the dance. The last class is most numerous, and includes 
many that might be termed historic. In legendary songs, the 
native love for exaggeration is freely indulged. One, for instance, 
tells of a crab so large that it grasped in its claw a man, who, 
though between the forceps, received no injury. A bold fellow 
who climbed the monster's shell was not so fortunate, being dashed 
to pieces by a back-stroke from one of its limbs. 

The following story, which is the basis of a very popular meke, 
will give some idea of the general character of such compositions, 
and also illustrate Fijian customs. Nai Thombothombo, it is said, 
is a land of gods, among whom a few human beings are allowed, 
by privilege, to reside. One of the gods, Rokoua, gave his sister 
in marriage to another divinity, named Okova. The match was 
one of unusual happiness ; but, in confirmation of the adage, 
"The course of true love never did run smooth," Okova had 
shortly to mourn the loss of his wife, and that under circumstances 
of peculiar distress. The lady had accompanied her lord to the 
reef on a fishing excursion, when she was seized by a vast bird, 
surpassing the Rok of the Arabian tale, and carried away under its 
wing. The bird which thus took Tutuwathiwathi, is known to 



IOO FIJI AND THE FIJIANS. 

some as Nga-ni-vatu, " Duck of the rock," and to others as Ngutu- 
lei. Okova hastened, in an agony of distress, to his brother-in-law 
Rokoua, and, presenting a root of yaqona, besought his assistance. 
They set off in a large canoe in pursuit of the lady, and, on their 
way, came to an island inhabited by goddesses, where, says the 
song, "there existed no man, but they while away their time in 
sports." Rokoua thought to make this their journey's end, saying 
to Okova, " Let us not sail further in search of Tutuwathiwathi : 
here is a land of superior ladies, and abounding in precious cow- 
ries." But these had no charms for the faithful and disconsolate 
husband, who replied, " Nay, Rokoua, not so ; let us seek Tutu- 
wathiwathi only." Arriving at the Yasawas, the brothers inquired 
where the Duck-of-the-rock could be found, and were directed to 
Sawailau, but did not find the bird in its cave. On looking round, 
they perceived one of Tutuwathiwathi' s little fingers, which Okova 
took as a precious relic, rightly concluding that his wife had been 
devoured. Having rested awhile, the two gods saw the devourer 
approaching ; " for his fog-like shade shut out the face of the sun." 
In his beak he carried five large turtles, and in his talons ten 
porpoises, which, on reaching the cave, he began to eat, without 
regarding the intruders. Rokoua proposed to spear the monster, 
but Okova entreated him to pause while he prayed to three other 
gods to aid them by causing the wind to blow. The prayer was 
heard, and a wind blowing into the cave spread out the bird's tail : 
Rokoua seized the opportunity, and struck his spear through its 
vitals. The spear, though very long, was entirely hidden in the 
body of the bird. It was now proposed to make a new sail of one 
of the wing-feathers ; but as its weight would have endangered the 
canoe, a smaller feather was selected, by means of which they 
sailed safely home. Before starting, however, they cast the dead 
bird into the sea, thereby causing such a surge as to " flood the 
foundation of the sky." 

This is given as 'a fair specimen of a Fijian 7neke of the common 
kind. Many more might be cited, were it necessary ; but only 
such will be brought forward as are strikingly illustrative of style, 
or of the rise of a better state of things among the people. 

A sort of dialogue or antiphony is common in the mekesj but 
one in regular triplets is not usual. The following is a good 
example : — 

mata. — "Ai tukutuku ka muri wailala, 
Muria mat na tubu levu lala, 
Vakavuravura, e mata ni darava." 



THE PEOPLE. 10 1 

domo mai loma. — " Vura ca o qori, se vura vinaka ? , 

Lala qila sa yadra cala 
Cabo dali, Keitou vakatama" I 

mata. — "Na Viti-levu, ka sa samu lala, 
Sa dravutaki na kena tamata, 
Me tou se ki tubu levu lala." 
Dulena. 
" Ka vuki na bosulu, ka yau 
Na Dilo levu ka vakatautau. 
Me qorica toka ko Tui Cakau, 
Ka bar a curu loloma koi au : 
Mo curu mai ko A di kea Bau, 
Na rerega ko solia vei au, 
Qoqoli sili a lewa ni Lasakau, 
Bogi mai ko ligoligoci au" 

In the above, a Mata or herald is supposed to proclaim an official 
message, when " a voice from within " inquires as to its purport, to 
which he replies by announcing some disastrous occurrences on 
Viti Levu. The dulena, which is found in many mekes, is a sort of 
epode, rarely having any reference whatever to the preceding sub- 
ject, but being generally, as in the present instance, the vehicle of 
indelicate allusions, in which the point and beauty of the song are 
thought to consist. Hence, when a native yields to the purer influ- 
ence of Christianity, he bids farewell to the nocturnal dance ; and 
a knowledge of the above fact will enable those to form a better 
judgment, who have condemned the practice of the missionaries in 
discountenancing the native dances. 

Some few of the mekes rhyme fairly throughout, and preserve a 
uniform measure. This, however, is rare. The lines are some- 
times, though not often, iambic ; in other instances, trochaic, 
frequently with a remaining syllable. The anapaest and dactyl are 
sometimes introduced. 

The subjoined is a literal translation of a native poem on the 
Sepulture and Resurrection of our Lord, and will serve as an 
example of a more elevated style of Fijian poetry : 

" The Saviour of mankind has expired ; 
And the gloom of an eclipse covers the world. 
The Sun is ashamed, and ashamed is the Moon! 
Joseph carried away the body, 
And buried it in a new tomb. 
The world's atonement buried lies : 
Three nights it lay in the grave, 
And the inhabitants of Judaea rejoice ! 
Then of the angels there came two : 
The faces of these two flamed like fire, 
And the children of war fell down as dead. 



102 FIJI AND THE FIJIANS. 

They two opened the sepulchre of stone, 
And the Redeemer rose again from the dead. 
The linen lay folded in its place. 
I stamp underfoot the tooth of the grave ! 
And where now, O Death, is thy might ? 
Take to thyself thy envenomed sting : 
I pledge a wide-spread exemption. 
Shout triumphantly, sons of the earth ; 
For feeble now is the tooth of the law ; " 
chorus. — " Suvaia suva." 

In chanting, the chorus is repeated at the end of each line. The 
love of the natives for their poetry amounts to a passion. They 
assemble nightly for recitation exercises, and enliven their daily 
tasks by frequent snatches of songs, sung to a sort of plaintive 
chant, limited to a few notes, and always in a major key. Some 
have thought it to resemble the singing in a Jewish synagogue. 

In detached fragments, frequently and often appropriately intro- 
duced, the poetry of Fiji is certainly shown to the greatest advan- 
tage. Indeed, there is no lack of poetic phraseology in the language, 
and all but the professed poets make use of it. Death is often 
spoken of as a sleep, and the same figure is used with reference to 
fluids in a congealed state. Dying is described by the same terms 
as the sunset. A swearer is said to be " armed with teeth," and 
ignorance is " the night of the mind." The native describes the 
furling of a sail in the same language as the bird folding its wings 
for rest ; and the word which expresses " modesty " {lumalumd) 
suggests the softened, retiring light of evening. 

Epigrammatic couplets are abundant in Fiji, and some have 
already been given. One or two more may be added. The first is 
made for confederates in sin : — 

" iko ko tagi "You must cry ; 

Oi au kau caki" And I'll deny." 

The next speaks for itself : — 

" Turaga o qo e dauvuvu, 
Mai baria na vatu ka tu." 

" This chief is jealous : let him nibble a stone." Another sets 
forth the fame of the Viwa people for propagating a report : — 

" Tukutuku e rogo malua ; 
Rogo hi Viwa caca vakabuka ;" 

" Reports go slowly ; but on reaching Viwa spread like fire." A 
man's claim on his friend is thus put : — 

" Noqui tau, ' ' My friend, 

Solia noquyau? Give me some property," 



THE PEOPLE. IO3 

With reference to children, the jingling question is asked and 
answered, — 

" Uci cei ? " Like whom ? 

Uci lei.''' Like his father." 

The people often force their words into a sort of rhyming corre- 
spondence. For example : — 

" Manini sautanini." " A miser will tremble." 

" Malua marusa." " Delay is ruin." 

The material for a higher class of poetry evidently exists both in 
the Fijian mind and language ; and there can be no doubt that as 
the former becomes refined, so will the latter be exalted by means 
of Christianity. As the spirit of the Fijian escapes from the fetters 
of a most tyrannous superstition, and his imagination is no longer 
defiled by unchecked appetite, or dwarfed by selfishness, or darkened 
by cruelty ; as his heart yields to the softening and hallowing power 
of the Gospel, a purer passion and loftier sentiment will find utter- 
ance in higher and holier strains ; God's works of beauty shall no 
longer appeal in vain for a tribute of loving wonder ; a great and 
widening feeling of brotherhood shall kindle a strange glow in the 
heart, which, like some harp that has long been cast aside, shall, 
strung with new and grander chords, give forth music most excel- 
lent. The Christian meke already quoted may be referred to as, 
at least, a promise and earnest of that better poetry which the 
Fijian will have to number among the abundant blessings brought 
to him by the religion of Jesus. 

The transition is easy from this point to the moraj aspect of the 
people of Fiji. In these islands, the theory of those who teach 
'the innate perfectibility of man — an improvement ever developing 
itself with all the certainty of a fixed law — has had -a thorough 
test, resulting in most signal failure. The morality of the heathen 
has been a pet subject with a certain class ; but experience teaches 
that the morality of which he often makes an imposing show, is 
negatived by the principle of evil within him. Every law of the 
Second Table is, more or less, acknowledged ; and every one is 
t habitually and flagrantly broken. The movement apparent in the 
moral history of Fiji has been steadily and uniformly from bad to 
worse. Old men speak of the atrocities of recent times as alto- 
gether new, and far surpassing the deeds of cruelty which they 
witnessed fifty years ago. 

Pride and covetousness exercise a joint tyranny over the native 
mind. The Fijian is proud of his person. If he can add a clean 



104 FIJI AND THE FIJIANS. 

mast to a well-oiled body and a bushy head of hair, his eye, his 
step, his every attitude is proud. Conversing one day with an old 
Somosomo priest, I mentioned the destitute condition of some of 
the natives of the New Hebrides, adding that they thought them- 
selves very wise, and had many gods. The priest could not conceal 
his displeasure at the latter part of my remark. " Not possessed 
of mast, and pretend to have gods ! " he muttered repeatedly, with 
great contempt, evidently thinking that the few yards of mast 
round his own loins gave him an immense superiority over those 
poor creatures, whose presumption seemed so great in pretending 
to have any gods ! 

An amusing case occurred near my house. A heathen woman 
complained of being subject to the solicitations of some god, who 
was always standing near to entice her to him. Her husband ap- 
pealed to me, to drive away either the god or his wife's delusion. 
The Rev. John Hunt was staying with me at the time, and we went 
together to the dwelling of the woman, he armed with a large dose 
of Epsom salts, and I with a bottle of spirits of hartshorn. On our 
arrival we found the house filled with people, and the woman on 
her back in the midst, shouting lustily, " Let me alone, that I may 
return ! n The excitement was very great ; but the shouting was 
considerably checked by the sudden application of the hartshorn 
to her nose. When a light was brought, we discovered that our 
patient was by no means a Venus, which led Mr. Hunt to ob- 
serve, with dry gravity, " Truly she is a beauty : what a fancy the 
god must have who can desire her ! n A burst of laughter from 
the spectators, in which the husband out-laughed the whole,, 
followed this remark. The treatment was most successful. The 
woman's pride was so stung that she at once sat up, assuring us 
that the god had gone away, and that she needed no more medicine. 

The Fijian is very proud of his country. • Geographical truths 
are unwelcome alike to his ears and his eyes. He looks with plea- 
sure on a globe as a representation of the world, until directed to 
contrast Fiji with Asia or America, when his joy ceases, and he 
acknowledges, with a forced smile, " Our land is not larger than the 
dung of a fly ; " but, on rejoining his comrades, he pronounces the 
globe a " lying ball." The process by which a savage has his lofty 
views of his own country humbled gives him pain, which a feeling 
mind cannot witness without sharing. There is a danger, too, of 
the assurance and energy springing from his falsely conceived 
dignity giving way to listlessness and discouragement, as the pleas- 



THE PEOPLE. 105 

ing error departs. Many, however, struggle against this feeling. 
They listen to the reports of foreigners about their own countries, 
and, knowing that on such a subject they could not speak the truth, 
comfort themselves by believing that the white man is, of course, 
telling lies. They repeat a common saying, " The lie of a far 
away path," and hope the best for Fiji. 

It will not, therefore, excite surprise that a travelled Fijian com- 
mands little respect from his countrymen. His superior knowledge 
makes him offensive to his chiefs, and irksome to his equals. A 
Rewa man, who had been to the United States, was ordered by his 
chiefs to say whether the country of the white man was better than 
Fiji, and in what respects. He begged them to excuse him from 
speaking on that subject, but without avail. He had not gone far 
in telling the truth, when one cried out, " He is a prating fellow ; n 
another, "He is impudent ;" some said, " Kill him ! It is natural 
that a foreigner should thus speak, but unpardonable in a Fijian." 
The luckless traveller, finding his opinions so little relished, made a 
hasty retreat, leaving his enraged betters to cool down at leisure, — 
a process considerably hastened by his absence. 

Anything like a slight deeply offends a native, and is not soon 
forgotten. Crying is a favourite method of giving utterance to 
wounded pride. If the suffering individual is a woman, she will 
sit down, — the more public the place the better, — she will sigh, sob, 
whine until she gets a good start, when she will trust to the strength 
of her lungs to let every one within hearing know that one of their 
species is injured. A reflection on a woman's character, her rank, 
her child, her domestic qualifications, or any one of a hundred other 
things, gives sufficient occasion for a wearisome cry. Nor is this 
demonstration restricted to the sex : men adopt it also. I once saw 
four villages roused, and many of the inhabitants under arms, in 
consequence of a man crying in this style : " War ! war ! Will no 
one kill me, that I may join the shade of my father ? War ! war ! n 
This was the cry which, one clear day, sounded with singular dis- 
tinctness through the air, and drew many beside myself to the top 
of a hill, where we found a little Mata goaded to desperation, be- 
cause his friend, without consulting him, had cut several yards from 
some native cloth which was their joint property. To be treated 
so rudely made the little man loathe life ; and hence the alarm. A 
native of Mbua put together the frame of a house, and then applied 
to his friends, in due form, for help to thatch it. They readily 
assented; but in the course of the conversation which ensued, a 



106 FIJI AND THE FIJIANS. 

remark was made that touched the pride of the applicant, who 
angrily resolved to make the unfinished house a monument of his 
high stomach, by leaving it to rot ; as it actually did, in front of 
my own dwelling. • 

Few things go more against a native's nature than to be betrayed 
into a manifestation of anger. On the restraint and concealment 
of passion he greatly prides himself, and' forms his judgment of 
strangers by their self-control in this particular. When the hidden 
flame bursts forth, the transition is sudden from mirth to demon-like 
anger. Sometimes they are surprised into wrath, or vexed beyond 
endurance when they throw off all restraint, and give themselves 
up to passion. The rage of a civilized man in comparison with 
what then follows, is like the tossings of a restless babe. A savage 
fully developed — physically and morally — is exhibited. The fore- 
head is suddenly filled with wrinkles ; the large nostrils distend and 
smoke ; the staring eye-balls grow red, and gleam with terrible 
flashings ; the mouth is stretched into a murderous and disdainful 
grin ; the whole body quivers with excitement ; every muscle is 
strained, and the clenched fist seems eager to bathe itself in the 
blood of him who has roused this demon of fury. When anger 
is kept continually under curb, it frequently results in sullenness. 
Pride and anger combined often lead to self-destruction. A chief 
on Thithia was addressed disrespectfully by a younger brother : 
rather than live to have the insult made the topic of common talk, 
he loaded his musket, placed the muzzle at his breast, and, pushing 
the trigger with his toe, shot himself through the heart. I knew a 
very similar case on Vanua Levu. But the most common method 
of suicide in Fiji is by jumping over a precipice. This is, among 
the women, the fashionable way of destroying themselves ; but they 
sometimes resort to the rope. Of deadly poisons they are ignorant, 
and drowning would be a difficult thing ; for, from infancy, they 
learn to be almost as much at home in the water as on dry land. 

Boasting generally attends upon pride, and in Fiji reaches to 
a very high growth. As among more civilized people, pride of 
pedigree is largely indulged ; and should a native imagine that you 
are ignorant of his real origin, he will take care to fix it high enough, 
and support his pretensions by affecting to treat you as his inferior. 
Toki, a chief of Raviravi, used to speak of himself as the offspring 
of a turtle, regarding all other chiefs as the progeny of inferior 
fishes. The ruler of a few little islands finds no difficulty in exalt- 
ing himself above European monarchs, and designates any of their 



THE PEOPLE. 107 

subjects who may live within his domain, as " his animals." It is a 
very rare and difficult thing for a Fijian to give an impartial account 
of any transaction in which he took part, the most trifling incident 
being always greatly magnified. Had not this been natural, yet 
would the natives have learned to brag from the example of their 
gods, who take advantage of their visits to earth to boast of their 
mighty deeds. The Fijian language supplies a smart jest against 
these self-trumpeters, in the onomato-poetic name of their parrot — 
kaka : hence they accost the boasting egotist : " Ah ! you are like 
the kaka ; you only speak to shout your own name." 

Where there is habitual boasting there must be occasional lying. 
Among the Fijians the propensity to lie is so strong that they seem 
to have no wish to deny its existence, or very little shame when 
convicted of a falsehood. Ordinary lies are told undisguised, but, 
should it be necessary, a lie is presented with every appearance 
of truth. Adroitness in. lying is attained by the constant use made 
of it to conceal the schemes and plots of the chiefs, to whom 
a ready and clever liar is a valuable acquisition. The universal 
existence of this habit is so thoroughly taken for granted, that it is 
common to hear, after the most ordinary statement, the rejoinder, 
" That's a lie," or something to the same effect, at which the ac- 
cused person does not think of taking offence. Anything marvel- 
lous, on the other hand, meets with ready credence. Walking with 
a shrewd old native for my guide on Vanua Levu, he directed my 
attention to some stones at the side of the path : " These," said he, 
u mark the place where a giant was slain while I was a little boy. 
This stone marks where his head lay, that where his knees, and 
these where his feet reached." Measuring the distance with my 
walking-staff, I found it twenty-five feet six inches ! u Well done 
Fiji ! " I shouted. The old man was startled at my incredulity ; 
for he evidently believed the tale. Natives have often told me lies, 
manifestly without any ill-will, and when it would have been far 
more to their advantage to have spoken the truth. The Fijians 
hail as agreeable companions those who are skilful in making tales, 
but, under some circumstances, strongly condemn the practice of 
falsehood. As " shocking-accident-makers " these people would 
greatly excel ; they could supply every variety without limitation, 
and the most tragic and mournful without compunction. "A 
Fijian truth" has been regarded as a synonym for a lie, and 
foreigners, wishing to be rightly informed, caution the native not to 
speak "after the fashion of Fiji," a reflection which he turns to his 



108 FIJI AND THE FIJIANS. 

own advantage when brought before the stranger for some misde- 
meanour, by assuring him that his accusers speak " after the 
fashion of Fijians." On matters most lied about by civilized people, 
the native is the readiest to speak the truth. Thus, when con- 
victed of some offence, he rarely attempts to deny it, but will 
generally confess all to any one he esteems. Upon the whole, I am 
disposed to attribute the remarkable prevalence of falsehood to 
frivolous indifference, and the universal tendency of the people to 
pry into each other's affairs. The habitual concealment or disguise 
of the truth presents a great difficulty to the reforming labours of 
the missionary, causing him sometimes the bitterest disappoint- 
ment. After the actual untruth of the lips is laid aside, the principle 
of misrepresentation survives in the heart, and often leads to pre- 
varication, or such a modifying of the truth as to make it seem 
other than it is. The following incident shows that lying per se 
is condemned and considered disreputable. A white man, notorious 
for falsehood, had displeased a powerful chief, and wrote asking 
me to intercede for him. I did so ; when the chief dismissed the 

case briefly, saying, " Tell that no one hates a foreigner ; but 

tell him that every one hates a liar ! " 

The Fijian is a great adept in acting as well as telling an untruth. 
The expectation of an order to set about some difficult job often 
makes a man wear his arm in a sling ; another, while seeming to 
work with fearful exertion, is all the time careful not to strain a 
single muscle ; and the appearance of seeking their neighbour's 
benefit, while intent only on their own, is shown continually. It 
has already been seen that the Fijian can be cruelly deceitful. 
Here is an instance in which foreigners were concerned. Four sea- 
men left Fotuna for Fiji in a canoe less than thirty feet in length. 
They sighted land after being one night at sea, and, in a few hours, 
were in communication with the natives of Thikombia-i-ra. One 
of the sailors, having formerly lived in the group, knew a little of 
the language, and went ashore, to ask where they were. A native, 
who had adjusted his mast in the style of a lotu dress, said, " This 
is Somosomo ; we are Christians, and I am teacher in this place." 
This was pleasant news to the inquirer ; but on looking round he 
saw the wreck of a boat on the beach, and on one of the natives a 
pea-jacket which had belonged to a white man who had miserably 
perished by the hands of the savages. Though his suspicions were 
thus aroused, the sailor preserved his self-command, and very 
composedly replied, " This is good ; this is the land I seek : I will 



THE PEOPLE. 109 

return and bring my companions on shore." Directly on reaching 
the canoe, he announced their danger to his comrades, and the sail 
was immediately hoisted. A native who had laid hold on the end 
of the canoe was frightened off, by having a rusty musket presented 
at him. Those on shore, seeing their prey likely to escape, gave a 
loud shout, when many more rushed out from their ambush, and a 
shower of bullets followed the canoe. Several passed through the 
sail ; but as the savages fired high, the little party escaped unin- 
jured, and one of them afterwards related the circumstances to me. 

Here is another true tale of Fijian vengeance and deceit. Nalila, 
a late chief of Lasakau, evaded the sentence of death for three 
years by keeping himself a close prisoner on the island of Viwa. 
At the close of this term, a reconciliation having been effected, and 
his enemies professing a sincere affection for him, the exile ventured 
to return to Mbau, where his restored friends lived, and passed 
a comfortable day with them. Ngavindi, his chief foe, was said to 
be sick, yet spent a little time in Nalila's company. On the second 
night, and as they and several of their friends sat socially round the 
yaqona bowl, the report of a musket was heard, and Nalila fell. 
Ngavindi sprung on his feet, to finish the deed with his club, when 
Nalila's father, hoary with age, begged him to show mercy, but only 
drew to himself the fury of the chief, who, with one fierce blow of 
his club struck the old man to the earth a corpse. The heart, liver, 
and tongue of Nalila were quickly cut away and devoured, and the 
mutilated body given up to the tears of the widow. 

Covetousness, begetting envy, theft, and ingratitude, and leading 
to the blackest crimes, is strong in the Fijian. Prompted thereby, 
the natives have murdered white traders to gain property of small 
value. The known prevalence of the same vice has caused the 
enactment of stringent regulations among the people themselves, 
such, for instance, as the tabukalawatha. This means, to stride over, 
and by accommodation, to pass by, as a canoe in sailing by a town. 
If the town is one to which those on the canoe are subject, it is 
expected that they will stop and report their errand : should they 
neglect this, they are regarded as smugglers, trading for their 
own independent advantage ; an offence sometimes punished with 
death. 

Covetousness will not even let the dead rest. On my last visit to 
Nai Vuki, I found the lotu people in trouble about a disturbed grave, 
wherein they had buried a Christian female, wrapping the body in 
a few yards of calico. The shroud of the dead woman excited the 



IIO FIJI AND THE FIJIANS. 

cupidity of the heathen, who resolved to strip the corpse, in which 
attempt they were surprised and defeated. 

Theft is regarded in Fiji as a very small offence, and even as none 
at all when practised on a foreigner. When I was preparing once 
to visit the Yaro district on Vanuambalavu, a chief who had some 
influence there kindly gave me a letter of introduction to the Yaro 
chiefs, in which he requested them to " treat me kindly, to prevent 
their people being impudent, and stealing the poles, sculls, and 
ropes belonging to my canoe." 

Meaner men steal under the direct sanction of the chiefs, who 
are quite ready to punish them if detected, as, by so doing, they 
effect a threefold object : they appear to discountenance the practice, 
satisfy the plaintiff, and chastise the thief for his unskilfulness. 
Success, without discovery, is deemed quite enough to make thiev- 
ing virtuous, and a participation in the ill-gotten gain honourable. 

The Rewa chief who told a gentleman of the United States Navy 
that he wished to send his daughters to the mission school, but 
could not, because the attendants there were such thieves, used to 
supply the missionaries with servants, who had special charge from 
him to rob those with whom they lived. Boats are often robbed by 
parties visiting them for that express purpose, but ostensibly for 
barter. Although these cannot be out of sight, and are closely 
watched, yet, under such circumstances, they are adroit enough to 
steal a musket or a pig of lead, and drop it overboard. When the 
boat is gone, a diver brings up the booty. 

A master of a vessel lately complained of some natives stowing 
away an iron pot in their sleeping mats ; and the truth of this un- 
likely trick is countenanced by one played upon us at Lakemba, 
where a native managed to secrete a dinner-plate under his narrow 
7nasi. A list of things stolen from the missionaries would not be a 
short one ; and the surprise of Europeans at some of the articles 
named, would not exceed the perplexity of the pilferers in endea- 
vouring to discover their use. 

Early visitors to savage lands tell of the willingness with which 
the people gave up their goods for the gratification of the strangers : 
but they expected a similar generosity in return, and simply supposed 
that they would be allowed to claim whatever they might fancy. On 
finding, however, that this was not the case, they helped'themselves. 
Whatever excuse is in this ought to be granted to the islanders, 
whose practical lessons from the whites on the distinction between 
meum and tuum have been cruelly and bloodily enforced. 



THE PEOPLE. Ill 

As to the power of envy in the Fijian nature — an emotion so 
fruitful of trouble to its subject, and injustice and ill-will towards his 
neighbours — I would merely give an illustrative and striking con- 
fession of Ratu Lewe-ni-lovo, with whom I was conversing on this 
topic near the seashore. I inquired, " When will you chiefs cease 
from your envious plottings ? n "I cannot tell/' he replied ; " envy 
will not let us heathen rest. We see our likeness in the ocean before 
us ; it ebbs and then it flows again, and rests not : we are like to it ; 
we know no peace." 

Ingratitude deeply and disgracefully stains the character of the 
Fijian heathen. A book might be filled with instances. Four years' 
experience among the natives of Somosomo taught me that, if one 
of them, when sick, obtained medicine from me, he thought me bound 
to give him food ; the reception of food he considered as giving him 
a claim on me for covering ; and, that being secured, he deemed 
himself at liberty to beg anything he wanted, and abuse me if I re- 
fused his unreasonable request. I treated the old king of Somosomo, 
Tuithakau II., for a severe attack of sickness, which his native 
doctors had failed to relieve. During the two or three days on which 
he was under my care he had at his own request tea and arrowroot 
from our house ; and when he had recovered, his daughter waited on 
me to say that he could now eat well, and had sent her to beg an 
iron pot in which to cook his food ! One more example. The 
master of a beche-de-mer vessel took a native under his care, whose 
hand was shattered by the bursting of a musket. The armourer 
amputated the injured part, and the man was provided for on board 
the vessel for nearly two months. On his recovery, he told the 
master that he was going on shore, but that a musket must be given 
him, in consideration of his having been on board so long. Such a 
request was, of course, refused ; and, after having been reminded of 
the kindness shown him, to which he probably owed his life, the 
unreasonable fellow was sent ashore, where he showed his sense of 
obligation by burning down one of the captain's drying-houses, 
containing fish to the value of three hundred dollars. 

Intense and vengeful malignity strongly marks the Fijian cha- 
racter. When a person is offended, he seldom says anything, but 
places a stick or stone in such a position^as to remind him con- 
tinually of his grudge, until he has had revenge. Sometimes a man 
has hanging over his bed the dress of a murdered friend ; or another 
will deprive himself of some favourite or even necessary food ; while 
another will forego the pleasures of the dance ; all being common 



112 FIJI AND THE FIJIANS. 

ways of indicating sworn revenge. Sometimes a man is seen with 
the exact half of his head closely cropped, to which disfigurement 
another will add a long twist of hair hanging down the back ; and thus 
they will appear until they have wreaked vengeance on those who slew 
their wives while fishing on the reef. From the ridge-pole of some 
chiefs house, or a temple, a roll of tobacco is suspended ; and there 
it must hang until taken down to be smoked over the dead body of 
some one of a hated tribe. A powerful savage, of sober aspect, is 
seen keeping profound silence in the village council. To ordinary 
inquiries he replies with a whistle. His son, the hero of the village, 
fell by a treacherous hand, and the father has vowed to abstain from 
the pleasures of conversation, until he opens his lips to revile the 
corpse of his son's murderer, or to bless the man who deprived it of 
life. Irritating songs are employed to excite the hatred of those who 
are likely to let their vengeance sleep. The youths of the place 
assemble before the house, and leletaka, or lament, that none revenge 
the death of their friend. The effect of such a song, framed so as to 
appeal to the most sensitive points of the Fijian's nature, is to 
awaken the malice and fury of those to whom it is addressed with all 
their original force, and vows of bloody retribution are made afresh. 
Impatient to accomplish their purpose of revenge, the natives 
sometimes have recourse to witchcraft. Reeds or sticks, imbued 
with evil power by the necromancer's art, are placed in the path of 
the victim, that he may be wounded thereby, and stricken with 
disease or death, according to the potency of the charm. Instead 
of the reeds, leaves are sometimes used. Chiefs countenance a kind 
of Thuggism, availing themselves of the assassin's help to get rid of 
a rival or punish an enemy. The Fijian Thug is named Bati-Kadi 
(" Tooth of the black ant"). One of this class was employed by 
Thokonauto, the Rewa chief, to kill his rival Nanggaraninggio. In 
the stillness of the night the assassin stole into a lone house belong- 
ing to his intended victim ; but which happened to be occupied only 
by a powerful Tahitian, named Aboro, a faithful friend of Nang- 
garaninggio, who was sleeping nearer to the town. Groping round 
in the dark, the assassin found the berth, or raised shelf, on which 
Aboro was sleeping, and struck at him with a hatchet. The blow, 
falling on a bamboo tie-beam, woke the Tahitian, who sprang up and 
grappled with the miscreant, not, however, without receiving deep 
wounds on his arm. In the dark the two men struggled, until Aboro 
put an end to the conflict, by stabbing the other in the breast with 
a long knife. 



THE PEOPLE. II3 

Fijians express their malice in strong terms. " My hatred of thee 
begins at the heels of my feet, and extends to the hairs of my head." 
An angry chief sent the following message to the object of his dis- 
pleasure : " Let the shell of the vasua" (the giant oyster) " perish by 
reason of years, and to these add a thousand more ; still my hatred 
of thee shall be hot ! " This relentless animosity will pursue its 
object to the grave, and gratify itself by abusing a putrid carcase. 
I have seen a large stake hammered through a poor fellow's head, 
to please his enemy's malice ; to which motive must also be attri- 
buted the practice of the chiefs eating the tongue, heart, and liver 
of a foe. 

Many instances have already been given of the treachery of the 
Fijians, and many more might be adduced ; but one only is here 
added, as displaying, to their utmost extent, some of the darkest 
qualities of the native character, and presenting scenes full of 
savage romance. 

Tambai-valu, a former king of Rewa, was excited by Randi 
Ndreketi, his queen, to hate Koroi Tamana, his son by another wife 
of high rank. The animosity of the queen, who was a wicked and 
artful woman, was roused by a consciousness that Koroi Tamana 
was exceedingly popular, and a fear lest he should prevent her own 
children from succeeding to the government. The father, yielding 
at last to. her influence, resolved to kill his son, who fled again and 
again from his unjust anger. After being hunted about for some 
time, and becoming tired of being the object of groundless suspicion, 
he listened to the suggestions of certain malcontent chiefs, and 
determined to accomplish his father's destruction, and assume the 
supreme power, his treacherous advisers pledging themselves to 
stand by him. One night Koroi Tamana set the king's canoe-house 
on fire, and then went to arouse the king, telling him that Rewa was 
in flames. On hearing the alarm Tambai-valu ran out, and was 
suddenly struck dead by the club of his own son. Thus the queen's 
evil schemes seemed frustrated ; but her cunning, stimulated with 
fresh malice, showed itself equal to the emergency. Seeing that the 
death-wound of her husband was scarcely apparent, she cried out, 
" He lives ! He lives ! " Then, assisted by a Tongan woman, she 
carried the body into the loqi, or private part of the house, and an- 
nounced that the king was recovering, but that, being very weak, he 
desired that no one should approach him. She then went to the 
chiefs, professing to bring Tambai-valu's command that his son 
should be put to death. For some time none seemed disposed to 

8 



114 FI J I AND THE FIJIANS. 

attend to the message ; and the queen, fearing lest" her plan should, 
after all, fall through, went to the chiefs again, carrying with her a 
present of large whales' teeth, stating that they were sent by the 
king's hand to purchase the death of Koroi Tamana. Adding all 
her own eloquence and female persuasion, this determined woman 
prevailed, and the chiefs went to the doomed man, informed him of 
the king's order, and killed him. They immediately went into the 
presence of the king to report his son's execution, when the putrid 
smell of the corpse told them the truth. But it was now too late; 
Tambai-valu and Koroi Tamana were both dead ; and, after bury- 
ing the former, nothing was left to the chiefs but to elect, as suc- 
cessor, Mathanawai, the queen's son, and thus complete the triumph 
of his designing and unscrupulous mother, who, contrary to custom, 
did not die with her husband. These particulars, in the form of a 
meke, I heard at Lakemba. 

Another deformity which disfigures the Fijian, is his cowardice. 
This, too, has been mentioned before. Many examples might be 
given of most dastardly cruelty, where women and even unoffending 
children were abominably slain ; but such details would prove to be 
neither pleasing nor interesting. The boasting of which so much 
has been said, cannot exist with true bravery. A qaqa ni cau 
solevaki, "A brave man, when not surrounded by enemies," is 
descriptive of nine out of ten instances of Fijian valour. Few are 
found who will walk alone at night or in the dusk ; and, on their 
visits to strange places, suspicious fear prevents enjoyment. The 
approach of a canoe makes every one uneasy, until they ascertain 
the character and disposition of those on board. Should a house 
take fire, the fear of the flames is overcome by a dread of imaginary 
enemies lurking about to kill those who may escape. Nearly every 
feast is a season of misgiving, because of reports that some parti- 
cular person is selected to be slain during its celebration. I have seen 
women disperse, like frightened doves, at the appearance of a solitary 
man, and youngsters of various ages scamper pell-mell at the uplift- 
ing of a spy-glass. A Fijian cannot be comfortable with a stranger 
at his heels. It has so happened, several times, that when I have 
had a room full of visitors the door has suddenly slammed with the 
wind, and, in an instant, the affrighted natives would rush out at the 
windows, like bees from a disturbed hive. In dragging a canoe, that 
was only roughed out, from the forest, it received a jar, so as to cause 
a split near a hole cut to receive one of the ropes. The man who 
first perceived this whispered his discovery to the one next him, he 



THE PEOPLE. 115 

to the third, and so the news went round, until, in a few minutes, 
all were flying in every direction, each fearing lest he should be 
clubbed, as a caution to survivors to be more careful. 

Such a feeling of suspicious fear must necessarily accompany 
the lawless cruelty, treachery, and utter disregard of the value of 
human life, which are so prominently characteristic of the inhabit- 
ants of Fiji. To multiply most terrible proofs of these would be 
easy. But such details are unnecessary, and only serve to awaken 
feelings of horror and disgust. Atrocities of the most fearful kind 
have come to my knowledge, which I dare not record here. And 
it must not be forgotten that, in the case of murder, the act is not 
a simple one, ending in the first bloodshed. The blow which falls 
fatally on one man may be said to kill several more ; for, if the 
victim is married, his wife or wives will be strangled as soon as the 
husband's death becomes known, and often the man's mother will 
die at the same time. Then, again, if the deed is such as to justify 
the perpetrator's claim to receiving u a. new name," other murders 
will be necessary to complete the ceremony. He and his friends 
must silima, "wash," his club, if possible, within a few weeks of 
the first crime ; that is, the club must spill more blood. Murder 
is not an occasional thing in Fiji ; but habitual, systematic, and 
classed among ordinary transactions. 

All the evils of the most licentious sensuality are found among 
this people. In the case of the chiefs, these are fully carried out, 
and the vulgar follow as far as their means will allow. But here, 
even at the risk of making the picture incomplete, there may not 
be given a faithful representation. 

After so dark a portraiture as the above, the reader will scarcely 
expect to find affection much developed in the Fijian heart, at any 
rate, beyond the mere animal attachments, such as are manifested 
by the lower orders of creatures, for instance, towards their young. 
But something higher than this is really to be found, although not 
reaching the loftier standard of more enlightened nations. In the 
case of this people, however, allowance must be made for Tthe 
manner in which custom and training have directed the expression 
of their affections, or we shall be in danger of denying the exist- 
ence of the principle, because developed in a manner different 
from that to which we are accustomed. To murder a wife, that 
she may be the companion of her deceased husband in Hades, or 
a mother, that her son may not be buried alone, would be 
repugnant to every Christian heart ; but not so to the Fijian. I do 



Il6 FIJI AND THE FIJIANS. 

not doubt that misdirected affection influences some sons to de- 
stroy her who bore them, and some daughters to weep when 
Christian charity has rescued their mothers from the fatal noose. 
But the exhibition of parental love is sometimes such as to be 
worthy of admiration. The most remarkable case of this kind 
with which I am acquainted, was that of a Lakemba woman, 
whose child a friend was taking away to Tonga, to rear as his own. 
The mother had given a reluctant assent to the plan, and went on 
board the canoe, which was just starting, with her boy. Her affec- 
tion kept her there until the canoe had passed the sea-reef, and yet 
she could not tear herself from her child. Being partly compelled 
to do so, she plunged into the sea, and faintly swam towards land. 
But her strokes grew feebler and feebler as she was further parted 
from her idol, until, in her great sorrow, she began to sink. The 
mission canoe had followed the other, and the crew, seeing some- 
thing dark afloat, steered for it, and rescued the drowning woman. 
When the mother was restored to consciousness, she upbraided her 
deliverers with unkindness in not permitting her to end her grief 
in the deep sea. 

I have been astonished to see the broad breast of a most ferocious 
savage heave and swell with strong emotion on bidding his aged 
father a temporary farewell. I have listened with interest to a man 
of milder mould, as he told me about his " eldest son — his head, his 
face, his mien — the admiration of all who saw him." Yet this father 
assisted to strangle his son ; and the son first named buried his old 
father alive ! 

Generally speaking, and with but few exceptions, suspicion, re- 
serve, and distrust pervade the domestic relationships, and a happy 
and united household is most rare. 



Chapter VI. — Manners and Customs. 

THE habits, manners, and customs of a savage people must always 
prove interesting, and, to a certain extent, instructive. In the 
present instance, the people described are but little known, and there 
are very few who have had the opportunity of long and intimate ac- 
quaintance with them, and who, at the same time, have been either 



MANNERS AND CUSTOMS. 



II 7 



able or disposed to give a fair and unprejudiced statement of what 
they have witnessed. Hence, to the other attractions belonging to 
a description of Fijian life, private and public, will be added much 
of the charm of novelty. Any portraiture, too, of a people living, 
for many generations, under the uninterrupted power of influences 
different from any which we daily feel, and strangers to those 
motives and forces which have, more than anything else, modified 
the development of our own individual and social character, must 
convey instruction, imparting, as it does, revelations which shed 
new light on the difficult study, — Man. 

Although domestic habits are found to a great extent among the 
Fijians, yet, as was intimated at the close of the last chapter, there 
is too much reserve to allow the social element full influence. A 
general kindness of manner is prevalent, but the high attachments 
which constitute friendship are known to very few. A free flow of 
the affections between members of the same family is further pre- 
vented by the strict observance of national or religious customs, 
imposing a most unnatural restraint. Brothers and sisters, first 
cousins, fathers and sons-in-law, mothers and daughters-in-law, and 
brothers and sisters-in-law, are thus severally forbidden to speak to 
each other, or to eat from the same dish. The latter embargo ex- 
tends to husbands and wives — an arrangement not likely to foster 
domestic joy. Husbands are as frequently away from their wives 
as with them, since it is thought not well for a man to sleep regu- 
larly at home. Among other similar practices may be mentioned 
the forbidding of wives, when pregnant, to wait on their husbands. 
In native opinion, it is common for a woman to hate her husband, 
but rare for a man to hate his wife, and very rare for a woman to 
hate a man by whom she had children before her marriage with her 
present lord. Full-grown men, it is true, will walk about together, 
hand in hand, with boyish kindliness, or meet with hugs and em- 
braces ; but their love, though specious, is hardly real. Violent quarrels 
are not frequent ;«*ior need they be if those I have seen were speci- 
mens, ending, as they did, with the axe and club, wounded heads, or 
broken arms. Too much has been said about the cleanliness of the 
natives. The lower classes are often very dirty ; a fact which becomes 
more evident when they wear calico, to which no soap is applied, 
and which presents a larger surface to the eye than the ordinary 
masi. They sit and often sleep on the ground, and seldom hesitate 
to sink both cleanliness and dignity in what they call comfort. 

To the description which has been given of the interior of a Fijian 



Il8 FIJI AND THE FIJIANS. 

house, there may be added here a notice of its furniture and con- 
tents, which are few and simple. Where part of the floor is raised, 
forming a dais, which by day is the divan, and by night the bed 
of a chief, it is covered with mats, varying in number from two to 
ten, and spread over a thick layer of dried grass and elastic ferns, 
while on them are placed two or three neat wooden or bamboo 
pillows. Over this hangs the mosquito-curtain, which is generally 
large enough to stretch across the house, thus giving to one end of 
it an air of comfort. Chequered baskets, gourds, and bottles for 
scented oil are hung about the walls ; and, in a conspicuous place, 
stands or hangs the yaqona bowl, with a strainer and cup. In 
various parts are suspended fans, a sun-shade made of the leaf of 
the cabbage palm, an oil dish of dark wood, and several food dishes 
of wood or wicker-work. On a slight frame behind the curtain 
stand a chest or two, with a musket hanging above, and, perhaps, 
an axe and spade beneath. Along the foot of the .wall rest oblong 
wooden bowls with four feet, or round earthen pans with none. If 
there is any arrowroot, it is preserved in coarse wide-mouthed jars ; 
and one or more glazed water-vessels have a place near the hearth 
or bed, set in a nest of dry grass. The other domestic apparatus 
is found near the hearth, and comprises nets, a bone knife for cut- 
ting bread from the pit, and another of foreign make for cutting up 
yams, etc. ; a concave board, four or six feet long, on which to work 
up the bread, and round stones for mashing the same ; coarse 
baskets for vegetables, cocoa-nut and bamboo vessels for salt and 
fresh water, and soup dishes and a ladle made of the nut shell. 
On the hearth, each set on three stones, are several pots, capable 
of holding from a quart to five gallons. Near these are a cord for 
binding fuel, a skewer for trying cooked food, and, in the better 
houses, a wooden fork — a luxury which probably the Fijian enjoyed 
when our worthy ancestors were wont to take hot food in their 
practised fingers. 

The large oval cooking-pots stand slanting, thaangle being altered 
to suit the quantity of food contained in them. Should there be 
very little, the pot lies on its side. The small pots, which answer 
to our saucepans, stand upright. These facilities for boiling food 
and making hot drinks form one of the advantages almost peculiar 
to the Fijian, as contrasted with the other islanders. His domestic 
comforts have been, stated to be inferior to those of the Tongans ; 
but the comparison has been unfairly instituted between Christian 
Tongans and heathen Fijians. If the state of the former before 



MANNERS AND CUSTOMS. Iig 

their reformation were taken as the standard, the above erroneous 
judgment would be reversed ; and even now the Tongan owes many 
of his greatest comforts to Fijian ingenuity. Voyagers notice the 
superior fare of the Fijians in their daily use of hot boiled food, 
and various soups — luxuries which have recently been introduced 
from them among those with whom they have been contrasted. 
They also have the peculiar distinction of using mosquito-curtains, 
of separate sleeping rooms for the young men, and a better style of 
houses. The use of oil for anointing the body has been stated as 
a point in which the Tongans are superior. But almost all the 
Christians of Fiji have now adopted the practice. 

The natives usually take two meals in the day ; the principal one 
being in the afternoon or evening. Where ovens are chiefly used, 
they cook but once a day, but twice where boiling is most in vogue. 
Their general food is light and plain, fish being highly esteemed. 
Contrary to the taste of civilized gourmands, these people will have 
all their meat quite fresh, and some small kinds of fish are eaten 
alive as a relish. The Fijian bill of fare for usual consumption is 
somewhat lengthy, and contains many different vegetables, and 
shell and other fish in perhaps unequalled variety. Almost every- 
thing found living on the sea-reef, whether molluscous, articulate, or 
radiate, is eaten and enjoyed. To these are added a dozen varieties 
of bread, nearly thirty kinds of puddings, and twelve sorts of broths 
or soups, including — though the distinctions calipash and calipee 
are unknown — turtle-soup. Several kinds of warm infusions are 
made from aromatic grasses and leaves. These, however, they 
sometimes macerate, and eat with the liquid in which they are pre- 
pared. Some of the native dishes recommend themselves at once 
to European taste, and some strongly remind the Eng ish visitor of 
what he has been accustomed to see at home. A rich sort of gruel 
is made from the milk and pulp of the young cocoa-nut. Shrimps 
are used to make an elegant and delicious sandwich, being arranged 
between two thicknesses of taro leaves. Fish is sometimes served 
up with a relishing sauce ; and sweet sauces are made for the richer 
sorts of pudding by expressing the juices of the nut, the ti-root, 
and the sugar-cane. Roasting and frying are added to the other 
methods of cookery. 

The refreshing milk of the nut is much used by the Fijian ; but 
his general beverage is water. In drinking without a cup, the head 
is thrown back with the mouth opened, the water-vessel held 
several inches above the lips, and a stream allowed to run down the 



120 FIJI AND THE FIJIANS. 

throat — a process whereby a novice is more likely to be choked 
than refreshed. This method of drinking is adopted to avoid 
touching the vessel with their lips — a practice to which they strongly 
object. To drink from the long bamboos sometimes used is no 
easy task. These vessels are from two to ten feet long. One of 
the longest will hold two gallons ; and to slake one's thirst from its 
open end, while a native gradually elevates the other, requires care, 
or a cold bath will be the unsought result. 

On opening the oven of the Somosomo king, the tui ra?'a, or 
master of the feast, names aloud the parties who are fed from it, 
that their several portions may be fetched away. The priests and 
the principal mata-ni-vanua have the precedence. The king's 
mata is served first ; then the priests, whose portions are given in 
the name of their gods, accompanied by a short prayer ; it being 
a rule in heathenism, never to do a god a small favour without ask- 
ing a larger in return. If a chief lady receives a portion from the 
oven, it is distinguished by the cry, A magiti-i-i-i ! (cooked food) 
followed by clapping of hands. 

The meal of a chief only differs from that of a common man 
in that the food is of better quality, more frequently served, and 
received with greater form. Clean mats answer for both chair and 
table. The food is brought on an oblong dish lined with fresh 
leaves, while other leaves $erve for a cover. If the chief is not liga 
tabu — tabu as to the hands — he may feed himself or not, as he 
chooses ; but if liga tabu, he must be fed by another, generally his 
chief wife, or a mata. While he is eating, everybody present retains 
a sitting position — the attitude of respect; when he has done he 
pushes the dish a little way from him, and each person claps his 
hands several times. Water is next brought to the chief, who washes 
his hands and rinses his mouth, after which, in some parts, hands 
are again clapped by every one in the house. While eating, the chief 
converses familiarly with those round him, and all are perfectly at 
their ease, but very orderly. In many parts of the group the day 
is commenced by taking a cup of yaqona, the preparation of which 
is attended with much ceremony. 

Like the inhabitants of the groups eastward, the Fijians drink 
an infusion of the piper methysticu?n, generally called ava or kava 
— its name in the Tongan and other languages. In Fiji, however, 
it is termed yaqona. This beverage is not so commonly in use on 
Vanua Levu and some parts of Viti Levu as it is on other islands, 
where it is frequently the case that the chiefs drink it as regularly 



MANNERS AND CUSTOMS. 121 

as we do coffee. Some old men assert that the true Fijian mode of 
preparing the root is .by grating, as is still the practice in two or 
three places ; but in this degenerate age the Tongan custom of 
chewing is almost universal, the operation nearly always being 
performed by young men. 

More form attends the use of this narcotic on Somosomo than 
elsewhere. Early in the morning the king's herald stands in front 
of the royal abode, and shouts at the top of his voice, " Yaqona ! " 
Hereupon, all within hearing respond, in a sort of scream, "Mama/" 
" Chew it ! " At this signal the chiefs, priests, and leading men 
gather round the well-known bowl, and talk over public affairs, or 
state the work assigned for the day, while their favourite draught is 
being prepared. When the young men have finished the chewing, 
each deposits his portion, in the form of a round dry ball, in the 
bowl, the inside of which' thus becomes studded over with a large 
number of these separate little masses. The man who has to make 
the grog takes the bowl by the edge and tilts it towards the king, 
or, in his absence, to the chief appointed to preside. A herald calls 
the king's attention to the slanting bowl, saying, " Sir, with respects, 
the yaqona is collected/' If the king thinks it enough, he replies, 
in a low tone, " Loba? " Wring it," an order which the herald com- 
municates to the man at the bowl in a louder voice. The water is 
then called for, and gradually poured in, a little at first, and then 
more, until the bowl is full, or the master of the ceremonies says, 
" Stop ! " the operator, in the meantime, gathering up and com- 
pressing the chewed root. Now follows the science of the process, 
which Mariner describes so accurately that I cannot do better than 
transcribe his account. The strainer is composed of a quantity of 
the fine fibrous vau (hibiscus), which is spread over the surface of 
the infusion, on which it floats, and " the man who manages the 
bowl now begins his difficult operation. In the first place, he ex- 
tends his left hand to the farther side of the bowl, with his fingers 
pointing downwards, and the palm towards himself ; he sinks that 
hand carefully down the side of the bowl, carrying with it the edge 
of the vau j at the same time, his right hand is performing a simi- 
lar operation at the side next to him, the finger pointing downwards, 
and the palm presenting outwards. He does this slowly, from side 
to side, gradually descending deeper and deeper, till his fingers meet 
each other at the bottom, so that nearly the whole of the fibres of 
the root are by these means enclosed in the vau, forming as it were 
a roll of above two feet in length, lying along the bottom from side 



122 FIJI AND THE FIJIANS. 

to side, the edges of the vau meeting each other underneath. He 
now carefully rolls it over, so that the edges overlapping each other, 
or rather intermingling, come uppermost. He next doubles in the 
two ends, and rolls it carefully over again, endeavouring to reduce 
it to a narrower and firmer compass. He now brings it cautiously 
out of the fluid, taking firm hold of it by the two ends, one in each 
hand, (the back of the hand being upwards), and, raising it breast 
high, with his arms considerably extended, he brings his right hand 
towards his breast, moving it gradually onwards ; and, whilst his 
left hand is coming round towards his right shoulder, his right 
hand, partially twisting the 'vau, lays the end which it holds upon 
the left elbow, so that the vau lies thus extended upon that arm, 
one end being still grasped by the left hand. The right hand, being 
now at liberty, is brought under the left fore-arm (which still 
remains in the same situation), and carried outwardly towards the 
left elbow, that it may again seize, in that situation, the end of the 
vau. The right hand then describes a bold curve outwardly from 
the chest, whilst the left comes across the chest, describing a curve 
nearer to him, and in the opposite direction, till, at length, the left 
hand is extended from him, and the right approaches to the left 
shoulder, gradually twisting the vau by the turn and flexures prin- 
cipally of that wrist : this double motion is then retraced, but in 
such a way (the left wrist now principally acting) that the vau, 
instead of being untwisted, is still more twisted, and is at length 
again placed on the left arm, while he takes a new and less con- 
strained hold. Thus the hands and arms perform a variety of 
curves of the most graceful description : the muscles, both of the 
arms and chest, are seen rising as they are called into action, dis- 
playing what would be a fine and uncommon subject of study for 
the painter : for no combinations of animal action can develope 
. the swell and play of the muscles with more grace or with better 
effect. The degree of strength which he exerts, when there is a 
large quantity, is very great, and the dexterity with which he ac- 
complishes the whole never fails to excite the attention and admira- 
tion of all present. . . . Sometimes the fibres of the vau are heard 
to crack with the increasing tension, yet the mass is seen whole and 
entire, becoming more thin as it becomes more twisted, while the 
infusion drains from it in a regularly decreasing quantity, till at 
length it denies a single drop." The man now tosses the dregs be- 
hind him, or, with a new lot of vau, repeats the operation, until the 
liquid is clear and fit for use. 



MANNERS AND CUSTOMS. 



123 



When an adept has been manipulating, I have seen the various 
curves described by him watched with mute attention by interested 
hundreds, whose countenances indicated a pleasure which I could 
not but share. Regular attenders provide their own cups, formed of 
the half of a cocoa-nut, which, after long use, take a fine polish and 
a purplish hue. When cups are few an elegant substitute is made 
of the banana leaf. As the water is poured in the chief herald 
repeats the following prayer : " The water ; ay. Prepare the libation ! 
Prepare the libation to the Tayasara ; a libation to Oroi rupe ; to 
the Veidoti ; to the Loaloa ;* to the chieftains of the Sokula,f who 
have died on the water, or died on the land ! Be gracious, ye lords, 
the gods ! that the rain may cease, and the sun shine forth ! A liba- 
tion to my Lady of Weilangi, etc. Be gracious, ye lords, the gods ! 
that the rain may cease ! " Here all in the ring join with him to 
chant, " Ei Ma-nai di-na : se-di-na-li ! " finishing with three or four 
sharp claps of the hands from all present. 

The yaqona being ready for use, a person approaches, in a sitting 
posture, with a cup, or frequently with two, one holding water to. be 
drunk after the infusion ; the vau is laid over the cup, and the liquor 
poured through until it is full, when the herald, addressing the cup- 
bearer, says, " A woi — cere cake / " " Stand up ! " While the man 
obeys, the herald offers prayer thus : " Me loma vinaka na kalou, 
a lutu mada na tokalau? • " Let the gods be of a gracious mind, 
and send a wind from the east." 

The cup-bearer, in a stooping attitude, presents the cup to the 
king, who pours out a few drops — the libation — and then drinks, 
while the whole company chant, " Ma-nai di-na. La-ba-si-ye : ata- 
mai-ye : ai-na-ce-a-toka : Wo-ya! yi! yif yi!" All now clap their 
hands together, producing a quick and merry measure, finishing 
abruptly. The triple yi ! is uttered in a high key, and followed by 
a shout, in which the people round the house join ; those who are 
more distant catch and repeat the sound, until it is carried far beyond 
the boundaries of the town. Not to shout would be considered 
disloyal. 

After the king, the herald names the next in rank, who notifies 
his position by slowly clapping his harfds twice or thrice ; and the 
cup-bearer carries him his draught, which, whether it measures one 
half-pint or three, is drained without pausing. Other individuals 
are named in the same way, until all have had their morning cup. 

To be served next to the king is a high honour. A Tongan once 
* Names of temples. + The Somosomo people. 



124 FI I X AND THE FI J IANS - 

piloted the King of Lakemba and his suite through a very dangerous 
opening in the reef during a storm. The king, having praised the 
man's services, nobly bade him name his own reward. After a 
short pause, the Tongan said, " Let my name be announced in the 
yaqona-circle next after the king's, as long as I live." This great 
honour was granted, and enjoyed to the end of the man's life. 

In more social parties the straining process is accompanied by 
vocal music. Those present join in singing short songs, while they 
sometimes imitate the varied postures of the chief operator. Each 
snatch of song is finished by clapping. 

In addition to the water taken after yaqona, most Fijians eat a 
small piece of old cocoa-nut, or other food ; some say, to add more 
potency to the stupifying dose. Few of the women partake of this 
drink. I have heard it said, however, that the females of Waya> 
on the west coast of Viti Levu, like the Tongan women, have 
drinking-parties among themselves. 

A few variations of custom may be noted. At Mbau, when the 
herald shouts, " Yaqona ! " the people, instead of answering, 
"Mama /" strike upon any sonorous substance that may be near, 
thus calling silence for the uninterrupted performance of the cere- 
monies w T hich follow. At Lauthala the prayer is uttered by the 
herald in the open air, the populace joining in the final shout. At 
Mbouma the libation is poured into a dish devoted to that purpose, 
which, when I saw it, was filthy from long service. Here also the 
gods had a share of water apportioned to them, taken in a leaf by 
the priest, and transferred to the bowl with some ceremonious rub- 
bings. At Vuna, directly the chief takes the cup to his lips, the com- 
pany begin a measured clapping, which they continue all the while 
he is drinking the yaqona and the water which follows. 

A very remarkable feature associated with Fijian drinking cus- 
toms, is the Vakacivo, a kind of toast or wish announced after the 
draught is swallowed. A man blows away the moisture that may 
remain about his mouth with a hissing noise, and then shouts aloud 
his toast, which is sometimes common-place, sometimes humourous, 
and sometimes sentimental, gome of these wishes allude to the 
cannibal practices of the people ; e.g., a skull ! a man's heart 1 or 
a human ham ! Others indicate the profession of the drinker : 
thus the fisherman asks for a report from the reef, a husbandman 
for propitious seasons, and the sailor for a brisk wind. The ruling 
passion is thus frequently manifested : the covetous man calls for 
wealth, plenty of tortoise-shell, or a whale's tooth ; the epicure, for 



MANNERS AND CUSTOMS. 125 

broiled fish, rich puddings, or turtle soup. A kind neighbour of 
mine used to ask for pleasant conversation. A treacherous chief 
was accustomed to say, " There yet is, that is kept back." An ill- 
looking doctor was ever crying out for a " good god," and a little 
priest always said of the gods, " They pull, and I pull." Many 
drinking- wishes are expressed enigmatically : " a red string" means 
sinnet ; " a path that resounds," a canoe ; " a bamboo basket," 
food from Somosomo ; " a long pig," a human body (to be eaten) : 
sugar-cane is asked for as " water in dams," and the milk of the 
nut as " water that trembles in the breeze." The origin of this 
custom may perhaps be traceable to the common practice of ending 
a report and many business transactions by a short wish or prayer. 

Very few Fijians drink to excess ; the intemperate are easily dis- 
tinguished by their inflamed eyes and a scaly appearance of the 
skin. By one or two ordinary draughts of yaqona a stupor is pro- 
duced, from which" the drinker manifests an unwillingness to be 
aroused. 

The yaqona-ring is often the prelude to a feast, for which, when 
on a large scale, preparations commence months beforehand. Yams 
and taro are planted with special reference to it, a tabic is put upon 
pigs and nuts, and the turtle-fishers are sent to set their nets. As 
the time approaches, messengers are sent far and near to announce 
the day appointed. This announcement, which is a respectful way 
of inviting the guests, is made to the several chiefs, and through 
them to their people. The invitations are liberal, including all the 
male population of the town or district to which the mata is sent. 

On the part of the entertainers, there is a vigqrous effort at dis- 
play. Every member of the community has an interest in the affair, 
and anticipates, as his own, a large portion of the praise elicited 
by a liberal feast. A day or two beforehand every one is full of 
activity ; the king issuing orders, the matas communicating them to 
the people, and the people carrying them out. The ovens are pre- 
pared during the previous night, when the chopping of fuel and 
squealing of pigs is heard in every direction, while the flames from 
the ovens yield a light greatly helping the labours of the cooks. 
The name of cook, among the natives, is an eminently derisive 
epithet, and considerable amusement arises from the fact that, at 
these times of preparation, all persons, from princes downwardr, 
feed the oven, or stir the pot. The baking of all kinds of food, and 
the making of all kinds of puddings, are intrusted to the men. 
The ovens, which are holes or pits, sunk in the ground, are some- 



126 FIJI AND THE FIJIANS. 

times eight or ten feet deep, and fifty feet in circumference ; and in 
one of these several pigs and turtles and a large quantity of vege- 
tables can be cooked. English roasters of an entire ox or sheep 
might learn some useful philosophy from the Fijian cook, whose 
method insures the thorough and equal baking of the whole carcass. 
The oven is filled with firewood, on which large stones are placed, 
and the fire introduced. As soon as the fuel is burnt out, the food 
is placed on the hot stones, some of which are put inside the animals 
to be cooked whole. A thick coat of leaves is now rapidly spread 
over all, and on these a layer of earth about four inches thick. 
When the steam penetrates this covering, it is time to remove the 
food ; whereupon the lull that followed the closing of the oven gives 
place to renewed activity, as the men, besides having rested, have also 
regaled themselves on the hearts, livers, kidneys, etc., of the pigs they 
have killed, and which tit-bits they ate ex officio. Thus refreshed, 
they proceed to plait green baskets, beat up the taro paste with 
ponderous pestles, prepare the large beautiful leaves to receive the 
paste and sauce, tie them up, count, report, and carry them away 
with as much alacrity as though they had lost sight of the charac- 
teristic counsel of their forefathers, to "go gently, that they may 
live long." 

The food prepared by each tribe and family is presented for inspec- 
tion, and in some cases collected and piled before the house of the 
king, to whom a specimen of each kind is always sent. The usual 
custom is, after all has been thus seen, counted, and reported by 
the tui-rara — "master of the feast" ; literally, "master of the area," 
viz., where the' feast is held — and the matas, to remove it to the 
public area in front of the chief temple, where are heaped together 
the contributions of several tribes. A floor of clean leaves is laid, 
eight or twelve feet in diameter ; on this, where they abound, is 
placed a layer of cocoa-nuts, on which are heaped up the baked 
taro and yams, to the amount of several tons. The next tier is 
formed of vakalolo, the generic name of native puddings, the fresh 
green envelopes of which glisten with the sweet nut-oil. Surmount- 
ing this pedestal of food are two or three hogs, baked whole, and 
lying on their bellies. As the natives, in killing these, generally 
break the snout across, they do not present the quiet appearance of 
dead pigs, but look as though they snarled defiance on those assem- 
bled to eat them. When everything is ready, all is publicly offered 
to the gods, to whom a share is voted, the rest being reserved for 
the visitors. 



MANNERS AND CUSTOMS. 127 

On these occasions profusion is always aimed at : waste is the con- 
sequence, and want follows. At one public feast I saw two hundred 
men employed for nearly six hours in collecting and piling cooked 
food. There were six mounds of yams, taro, vakalolo, pigs, and 
turtles : these contained about fifty tons of cooked yams and taro, 
fifteen tons of sweet pudding, seventy turtles, five cart-loads of 
yaqona, and about two hundred tons of uncooked yams. One pud- 
ding, at a Lakemba feast, measured twenty-one feet in circumference. 

The head-men of the visitors sit to receive the food, as it is 
brought and piled before them, expressing their approval by saying 
aloud, " Vinaka / vinaka!" "Good! good!" Having finished, 
the carriers sit down near the heap, and clap their hands several 
times, and then retire. An officer from among the strangers now 
walks up to the food, extends his hands over it, and, inclining 
his head towards his chief, says, " The food, sir." " Thanks ! 
thanks \" He then stoops down and gently claps his hands, to 
which the chief and his followers answer by a similar clapping, 
while they repeat, "It is good ! it is good ! Thanks ! thanks ! " 
Certain officials then proceed to share out the food : a duty which, 
on account of the extreme punctiliousness of the people about rank, 
is attended with considerable difficulty. A chief is honoured or 
slighted according to the quantity or quality of the food set before 
him : and nothing of this kind can escape notice, as every eye 
eagerly watches the proceedings. When there are several chiefs 
in the party, an accurate knowledge of the grade of each is 
necessary to avoid error. The food having been divided into as 
many portions as there are tribes, the tui-rara, beginning with the 
first in rank, shouts out, " The share of Lakemba ! " or whichever 
may take precedence. This is met by a reply from that party : 
" Good ! good ! " or " Thanks ! thanks ! " and a number of young 
iri'en are sent to fetch the allotted portion. The tui-rara goes on, 
calling the names in succession, until his list is exhausted. If a 
foreigner should be observed among the spectators, he is sure not 
to be passed by, but a portion — very likely enough for twenty men 
— will be given to him. When each tribe has received its share, a 
re-division takes place, answering to the number of its towns ; 
these, again, subdivided it among the head families, who, in their 
turn, share what they get with their dependents, and these with the 
individual members of their household, until no one is left with- 
out a portion, the food disappearing forthwith, with a rapidity 
which baffles calculation. The males eat in the open air, sending 



123 FIJI AND THE FIJIANS. 

the women's share to their houses. Should some wayfarer pass 
by, he is pressingly invited to partake of the entertainment, and 
allowed to dip in the same dish with those who bid him. 

Indeed, while witnessing such a scene, it is only by an effort of 
the mind that one can believe that a people so blithe and benevo- 
lent are capable of the atrocities with which they are charged. 
But beneath all that apparent pleasantness and repose there lurk 
strong elements of disquiet. A misarrangement or impropriety 
would cause a hundred bright eyes to flash with anger, which, 
though suppressed then, would burst forth with a deadlier effect on 
a future day. 

It would be regarded as extremely wrong for even a high chief 
to ask to taste food from the common stock before it had been 
formally presented to him. The memory of a Vanua Levu chief 
is execrated to this day for having been guilty of this breach of 
etiquette. 

The most admirable order is observed at these feasts. Gentle- 
men of the United States navy who witnessed the ceremonies of a 
Fijian entertainment record their opinion thus : " Their feasts 
are attended with much ceremony and form, and evince a degree 
of politeness and good breeding that was unexpected, and cannot 
but surprise all who witness it." 

That there is sufficient reason for caution in the observance of 
established routine, the following facts, given by an unquestionable 
authority, will show. 

A Naitasiri chief was on a visit at Makongai, attended by some 
of his mbatis. Before one of these he ate part of an old cocoa- 
nut, which, in the estimation of the mbati^ was a luxury, and, as 
a piece was not given to him, he deemed himself insulted. Intent 
on revenge, he shortly joined the enemies of his master ; and a 
victory which they subsequently achieved gave the offended mbati 
the opportunity he desired. He intercepted his former chief, who 
was fleeing for life, and who, on seeing him, reckoned on his help, 
asking to be spared ; but the unforgiving vassal replied, " It is in 
. my mind to spare you ; but, sir, the nut ! Do you not remember 
the nut ? For that you must die." The word was followed by a 
death-blow. 

Another case concerned a chief of Tai Vungalei. He sat down 
to eat with his father-in-law, and a [cooked guana was provided for 
each. In passing the one intended for his father, the young man 
broke off part of its tail. A dark scowl covered his relation's face 



MANNERS AND CUSTOMS. I2g 

at this, and, at an early opportunity, he slew his son, having first told 
him that he could not brook the insult put upon him by the breaking 
of the guana's tail ! 

I have often been struck by the promptness with which a party of 
natives, while eating, have transferred their meal to others passing 
by ; and, so long as I was a tyro in native matters, I liked to regard 
this as a sign of the people's hospitality. But the assurance of many 
among themselves compelled me to believe that this act of seeming 
liberality was the result of fear ; lest by withholding any part, or by 
something in their manner of eating, they should give offence. 

Besides the forms observed on public occasions and towards 
persons of rank, there are others which affect ordinary life. Foreign 
visitors, who have only a ship-deck intercourse with them, cannot 
estimate them fairly. Some such have supposed them ill-behaved ; 
and it is true that many natives, from what they have seen and heard 
on board ordinary vessels, have 'come to the conclusion that the 
observance of good manners would not be appreciated there. 
Among themselves the rules of politeness are minute, and receive 
scrupulous attention. They affect the language, and are seen in 
forms of salutation, in attention to strangers, at meals, in dress, and, 
indeed, influence their manners in-doors and out. None but the 
very lowest are ill-behaved, and their confusion on committing them- 
selves shows that they are not impudently so. The forms of saluta- 
tion used towards chiefs have been noticed. Equals, on meeting 
each other early in the day, say, " Sa yadra" " Awake," or, " You 
are awake;" in the evening, "Sa moce" or, " La'ki moce" "Sleep," 
or, " Go to sleep." On Vanua Levu the person addressed replies, 
" Roaroa" " The morning of to-morrow," meaning, " We will meet 
again to-morrow." From some who have been- told to sleep while 
the sun was yet high, I have heard the smart rejoinder, " Let that be 
for the owls ! " A husband ought not to address the morning salu- 
tation to his wife. I knew one who did so, and the wife took it as a 
dismissal. Persons meeting about mid-day generally ask each 
other whence they have come, and whether they are going. Bandied 
remarks on the weather, or inquiries about health — so common in 
England — are here unheard. Certainly the Fijian methods of 
salutation are confirmatory of the observation, that such forms 
indicate the character of the people using them : they are civil, 
inquisitive, and heartless. 

On a visit of a person from a distance, as soon as he is seated, 
the master of the house gently clasps his hands three or four 



13° FIJI AND THE FIJIANS. 

times, and says, very much in eastern style, "Come with peace !" 
The name of the place whence the visitor has come is generally 
added, or the name of the house, should he reside in the same town. 
Thus a wife of the King of Somosomo would be welcomed with, 
" Come with peace, the lady from Nasima," — the name of the king's 
house. If the visitor should be a person of rank, the formula is 
either the former, or, " Good is the coming in peace of the chief." 
On a person leaving the house, those within say, " Sa lako," or, " Sa 
lako tale," " You go," or, " You return ; " to which the answer is, " I 
go ; you remain" (literally, sit). Any one going on a voyage parts 
from his friends by saying, " You stay and watch ; " to which they 
reply, "Yes, and you voyage." The parting kiss of the Fijians is 
peculiar, one smelling the other with a strong sniff. Equals do this 
on each other's faces. A chief of lower grade will thus salute a 
superior's hand, and inferiors will embrace the knees and smell the 
feet of a chief. Shaking hands has been introduced by the mis- 
sionaries, and is in high repute. " Sa loloma," "My love to you," 
owes its origin to the same source, and is used by all the Christians. 
When a canoe or canoes arrive at a place, — Somosomo, for ex- 
ample, — those on board shout, " O aa/" and put a messenger on 
shore, who goes direct to the king's house, to report their arrival. 
Haying arrived, the messenger again shouts, " O aa /" and ascends 
the steps with his hands clasped, entering at a bidding from within. 
As soon as he is seated, the king's mata welcomes him with the 
usual clapping, and says, " Good is your coming from Vuna," or 
another place, as the case may be. The messenger replies by clap- 
ping, and saying, " Good, with respect, is your sitting in a lordly style 
at Somosomo." Several voices will then exclaim, " Report ! What 
is the report?" The orator is not allowed to stand, and the disad- 
vantage of sitting is increased by his having to bow his head and 
body towards the chief, and either clasp his hands or hold his beard. 
When fairly fixed, he begins by stating that his party were in their 
own land, and the thought of their chiefs turned towards the chiefs 
of this land ; and they said, " Here are these pigs or yams ; why are 
they not taken, that the king may eat them ? Let a canoe be 
launched at once, that they may be taken." The messenger then 
proceeds, " We therefore were sent off, and we set sail, and the 
wind was northerly, and, not long after, the clouds gathered and we 
had a squall, and then we had fine weather, and at last we got here, 
and found you chiefs sitting together, and the gods ; and this is the 
end of my report, and that it may be accepted only." This kind of 



MANNERS AND CUSTOMS. 131 

detail is generally wearisomely minute, and delivered in a tedious, 
slovenly, and irregular style. At one time, the speaker talks very 
rapidly ; then suddenly changes into a protracted drawl, sucking the 
air through his teeth, at intervals, with a hissing noise. As he warms, 
he gets his hands at liberty, but it is only to play with a straw, or, if 
out of doors, to pull up the grass near him. The final sentence of 
this wonderful speech is accompanied by clapping his hands. The 
mata, whose business it is to answer, often does so by saying, 
" Seven!" to which the reporter responds, "Eight!" The mata 
proceeds, " Let your report be favourably received, and peace prevail 
in the land." He then claps, being joined by those sitting round, 
who also accompany him in repeating, " Mana, dina li" " So let it 
be, truly." Unless the report is one of unusual interest, it receives 
little attention from the hearers. " Good, good !" is repeated now and 
then ; but the king often talks most of the time to some one else. 
At Vatavulu, it is said, the messenger has to sit with his back 
towards the chief to whom he speaks. 

Pitiable as are their attempts at speechifying, the Fijians talk about 
eloquence, and point out one man as "a master of words," and 
another as "the salt of language." Perhaps the dignity of a court 
daunts the orator, forbidding his eloquence and wit to shine forth ; 
at any rate, he never rises above dry detail, and a little trite adulation. 

Should a canoe carry a great chief, or belong to strangers, a proper 
person is sent on board to inquire who the visitors are, and why they 
have come. Whenever one chief purposes to pay a visit to another, 
a messenger is always sent beforehand, to give at least a few days' 
notice of his intention, to prevent surprise, and allow time for pre- 
paration. The herald on such occasions is generally of a superior 
sort. If the visitor is of higher rank than those to whom he comes, 
a company of the leading men of the place, headed by a mata, are 
sent ten miles or more on the way to meet and welcome him, when 
sometimes they present a nut or a whale's tooth, to indicate good 
will. When equals meet, they are free from servility. 

The Fijian, on such occasions, is careful to avoid remarks which 
might give offence, or the claiming of a station that does not belong 
to him. He will pass no one until he has intimated his purpose by 
a well-known word, or by asking permission, — a form observed also 
if he should wish to remove anything from above or near to any 
person. 

The existence of expressions equivalent to our "Mr.," "Sir," 
and " Madam," does much towards polishing the intercourse of this 



132 FIJI AND THE FIJIANS. 

people ; and it is remarkable that they only in the South Seas 
have these terms in regular use. The flattery of the natives is 
often gross, and sometimes thoroughly oriental. Soon after my 
location in Lakemba, the mission family visited the king's brother? 
and as we were about to retire, the lady of the house requested a 
servant to bring food, that " the chiefs from the eye of the sun 
might eat." 

Some of their forms connected with giving and receiving deserve 
notice. I have several times received valuable presents of food ; 
but the donor declared the gift worthless, saying, " I have nothing 
fit to offer you ; but these fowls are an expression of my love for 
your children." Another, on presenting some fish, named my ser- 
vants ; and a valuable lot of yams was, if the giver spoke truly, " a 
matter of little importance, but given to help in fattening my hogs." 
All this, however, is quite insincere. Presents, which generally 
consist of "changes of raiment," or mats, or oil, are almost 
always offered, whether to men or gods, in a set form. Thanks are 
always expressed aloud, and generally with a kind wish for the 

giver, as, "I take this, and may : have good health," or 

"live long." Sometimes the wish is more general, as, "Let Chris- 
tianity spread throughout the land ! " But such forms are plastic 
and fitted to circumstances. It is not uncommon for a man, on 
receiving a gift which he values, to lift it up to his head, or, 
sometimes, to kiss it. One man to whom I gave a plane-iron laid 
it on the floor, and then stooped down to kiss it. 

Guests who are about to leave by water are always accompanied 
by their entertainers to the canoe ; and often a few friends will go 
a short distance with them, although they have to regain the shore 
by swimming. Such as go by land are attended beyond the skirts 
of the town, and for some little distance. This is a fitting close to 
a visit which, if the road was dirty and no water at hand, began 
by the offering of water for the feet, and oil to anoint the face and 
body. 

In their dress, scanty as it is, the Fijians display great care and 
pride. In judging of this matter, it is very difficult for a civilized 
stranger to form a right opinion, influenced, as he must be, by the 
conventionalities of costume to which he is accustomed. Hence 
the natives are frequently spoken of as naked ; but they only seem 
so when compared with other nations. It must be borne in mind 
that the character of the climate and the quality of their skin both 
render dress, as far as mere utility is concerned, unnecessary : the 



MANNERS AND CUSTOMS. 133 

people, therefore, ought to receive full credit for modesty in the 
partial covering which they adopt, and about the use of which they 
are scrupulously particular. Vanity adds ornament to the simple 
dress, and decorates or defaces, according to prevailing custom, 
different parts of the body. 

The dress of the men is a kind of sash of white, brown, or 
figured masi, varying in length from three to a hundred yards. 
Six or ten yards, however, is the usual measure. This sash is 
passed between the legs, and wound two or three times round the 
loins, securing one end in front, so as to fall over to the knees like 
a curtain ; the end behind is fastened in a bunch, or left to trail on 
the ground. When a chief is dressed in style, a few folds are 
taken higher up round his body, like a sword belt, and both ends 
of the sash form long trains. 

The women are not allowed to use mast, but wear the liku, or 
fringed band, which has been already described. It is tied on the 
right side with bass, which, on high days, is long enough to form 
a train. 

The turban, consisting of a gauze-like scarf of very fine white 
mast, from four to six feet long, is worn by all Fijians who can lay 
claim to respectability, except such as are forbidden its use. The 
apparent size is entirely regulated by the quantity of hair under- 
neath, which is generally considerable. This head-dress may be 
fastened by a neat bow in front, or tied in a tassel-knot on the top 
of the head, or arranged so as to hang in lappets on one side. By 
some it is worn as a band or cord at the root of the hair, the greater 
part being allowed to fall down the back. In most cases it is orna- 
mental and graceful. 

It is the heads, however, rather than their covering, which excite 
wonder, and on no other part of his person does the Fijian expend 
so much time, pains, and skill. Most of the, chiefs have a hair- 
dresser, to whose care his master's head is intrusted, often demand- 
ing daily attention, and, at certain stages of progress, requiring 
several hours' labour each day. During all this time the operator's 
hands are tabu from touching his food, but not from working in his 
garden. The hair is strong and often quite wiry, and so dressed 
that it will retain the position in which it is placed, even when pro- 
jecting from the head to a distance of six or eight inches. One 
stranger, on seeing their performances in this department, exclaims, 
" What astonishing wigs ! " another, " Surely the beau-ideal of hair- 
dressing must reside in Fiji :" a third, "Their heads surpass ima- 



134- FI JI A ND THE FIJIANS. 

gination." No wonder, then, that they defy description. A few 
modes of adorning and disfiguring the head are given in the engrav- 
ing ; but they might be greatly multiplied without including all the 
vagaries of Fijian fancy in this particular ; for if in anything the 
natives have a claim to originality and versatility of genius, it is in 
hair-dressing. Whatever may be said about the appearance being 
unnatural, the best coiffures have a surprising and almost geometri- 
cal accuracy of outline, combined with a round softness of surface, 
and uniformity of dye, which display extraordinary care, and merit 
some praise. They seemed to be carved out of some solid sub- 
stance, and are variously coloured. Jet black, blue black, ashy 
white, and several shades of red, prevail. Among young people 
bright red and flaxen are in favour. Sometimes two or more colours 
meet on the same head. Some heads are finished, both as to shape 
and colour, nearly like an English counsellor's wig. In some the 
head is a spherical mass of jet black hair with a white roll in front, 
as broad as the hand ; or, in lieu of this, a white oblong occupies 
the length of the forehead, the black passing down on either side. 
In each case the black projects farther than the white hair. Some 
heads have all the ornamentation behind, consisting of a crowd of 
twisted cords ending in tassels. In others the cords give place to 
a large red roll, or a sandy projection falling on the neck. On one 
head all the hair is of a uniform height ; but one-third in front is 
ashy or sandy, and the rest black, a sharply defined separation 
dividing the two colours. Not a few are so ingeniously grotesque 
as to appear as if done purposely to excite laughter. One has a 
large knot of fiery hair on his crown, all the rest of the head being 
bald. Another has the most of his hair cut away, leaving three or 
four rows of small clusters, as if his head were planted with small 
paint-brushes. A third has his head bare, except where a large 
patch projects over each temple. One, two, or three cords of twisted 
hair often fall from the right temple, a foot or eighteen inches long. 
Some men wear a number of these braids so as to form a curtain 
at the back of the neck, reaching from one ear to the other. A 
mode that requires great care has the hair wrought into distinct 
locks, radiating from the head. Each lock is a perfect cone, about 
seven inches long, having the base outwards , so that the surface 
of the hair is marked out into a great number of small circles, the' 
ends being turned in, in each lock, towards the centre of the cone. 
In another kindred style the locks are pyramidal, the sides and 
angles of each being as regular as though formed of wood. All 



MANNERS AND CUSTOMS. 137 

round the head they look like square black blocks, the upper tier 
projecting horizontally from the crown, and a flat space being left 
at the top of the head. When the hair, however, is not more than 
four inches long, this flat does not exist, but the surface consists of 
a regular succession of squares or circles. The violent motions of 
the dance do not disturb these elaborate preparations, but great 
care is taken to preserve them from the effects of the dew or rain. 
I have often girted men's heads which were three feet ten inches, 
and one nearly five feet, in circumference. 

Married women often wear their hair in. the same style as the 
men, but not projecting to quite the same extent. A large woollen 
mop, of a reddish hue, falling over the eyes, will represent the hair 
as worn by the younger women. 

A coating of jet-black powder is considered superlatively orna- 
mental ; but its use is forbidden to the women, who, however, in 
common with the men, paint themselves with vermilion, applied in 
spots, stripes, and patches. White and pink armlets, and others 
made of a black wiry root or white cowries, ivory and shell finger 
rings, knee and ankle bands with a rose-shaped knot, are much 
worn. Ivory, tortoise-shell, dogs' teeth, bats' jaws, snake vertebras, 
native beads ground out of shells, and foreign beads of glass, are 
formed into necklaces, the latter being generally braided into neat 
bands. Breast ornaments are, pearl-shells as large as a dessert- 
plate, plain or edged with ivory, orange and white cowries, and 
crescents or circles formed by a boar's tusk. Chiefs and priests 
sometimes wear across the forehead a frontlet of small scarlet 
feathers fixed on palm-leaf, while a long black comb or tortoise-shell 
hair-pin — alias, scratcher — projects several inches beyond the right 
temple. Ear ornaments are used by both sexes, not pendent, but 
passing through the lobe of the ear, and varying in size from the 
thickness of the finger to that of the wrist. Some insert a white 
cowry, and a few have the opening so distended as to admit a ring 
ten inches in circumference. 

The Fijian procures many ornamental articles of his toilette from 
the forest, the vines and flowers of which are wrought into chaplets, 
necklaces, and wreaths : the latter are thrown over one shoulder, 
so as to cross the body and fall gracefully on the opposite hip. 
Fillets of dried leaves are worn on the limbs, and enduring but 
unsightly scars are cut in the skin, sometimes in concentric circles ; 
rows of wart-like spots are' burned along the arms and backs of the 
women, which they and their admirers call ornamental. Genuine 



I38 FIJI AND THE FIJIANS. 

tattooing is only found on the women ; but not much of it is seen, as 
it is •covered by the Uku, Young women have barbed lines on their 
hands and fingers ; and the middle-aged, patches of blue at the 
corners of the mouth. The custom of tattooing is said to be in con- 
formity with the appointment of Ndengei, and its neglect punished 
after death. The native name is qza, and as it is confined to 
women, so the operators are always of the same sex. An instru- 
ment called a "tooth," consisting of four or five fine bone teeth 
fixed to a light handle six inches long, is dipped in a pigment made 
of charcoal and candle-nut oil ; the pattern having been previously 
marked on the body, the lines are rendered permanent by the black- 
ened comb, which is driven through the skin in the same manner as 
a fleam, though with less violence. Months are often occupied in the 
process, which is painful, and only submitted to from motives of 
pride and fear. Feasts are held also in connection with this. The 
command of the god affects but one part of the body, and the fingers 
are only marked to excite the admiration of the chief, who sees them 
in the act of presenting his food. The spots at the corners of the 
mouth notify, on some islands, that the woman has borne children, 
but oftener are for the concealment of the wrinkles of age. 

Fijians account humorously for the Tongan practice of tattooing 
being confined to the men instead of the women. They say that 
the Tongan who first reported the custom to his countrymen, being 
anxious to state it correctly, repeated, in a sing-song tone, as he went 
along, " Tattoo the women, but not the men ; tattoo the women, but 
not the men." By ill-luck he struck his foot violently against a 
stump in the path, and, in the confusion which followed, reversed 
the order of his message, singing, for the rest of his journey, 
"Tattoo the men, but not the women." And thus the Tongan 
chiefs heard the report ; and thus it came to pass that the smart 
of the qia tooth was inflicted on the Tonga men, instead of their 
wives. 

Sleep and tobacco are among the leading comforts of the Fijian. 
He follows activity with slumber, from which he hates to be aroused. 
Tobacco, though known only for about thirty years, is in such high 
favour that its use is all but universal, children as well as adults 
indulging in it freely. The native method of smoking is decidedly 
social. A small cigarette, formed by folding leaf tobacco in a strip 
of dead banana leaf, is lit, and passed to four or six persons in 
succession. Having to swim across a river does not interrupt this 
transfer ; for the same cigar may be conveyed from one bank to 



MANNERS AND CUSTOMS. 139 

the other in several different mouths. The habit of smoking is 
strengthened by much leisure, to which may be attributed the filthy 
practice of eating the vermin with which their heads are often largely 
stocked. Even this custom is put by the natives to the score of 
revenge, and many spare moments are devoted to it, the produce 
being shared between the capturer of the game and the owner of 
the preserve. 

Many of their vacant hours are filled up by the Fijians in sports, 
some of which closely resemble the innocent games of English chil- 
dren ; such as "hide and seek," " blind-man's buff/ making " ducks and 
drakes," etc. Others are more boisterous ; as the veiyama y a sham 
fight among children ; the veimoli, pelting each other with bitter 
oranges ; wrestling, and the cere, or race, the runners being persons 
who have been employed in digging a garden, the owner of which 
offers the prize — generally mast — for their competition. Mock 
battles are also fought, which sometimes become too real, and loss 
of life is the result. 

The swing supplies a favourite amusement to children and young 
people. It consists of a single cord, either a rope or a strong vine ? 
suspended from a tree, and having at its lower end a loop in which 
to insert one foot, as in a stirrup, or a knot, on which both feet rest 
Grasping at a convenient height the cord, which varies in length from 
thirty to fifty feet, the swinger is set in motion, and rejoices to dash 
through the air, describing an arc that would terrify a European. 

A very great favourite is the game of veiteqi vutu, which consists 
in throwing the fruit of the vutu (Barringtonia speciosa). This fruit 
is also used as floats for their nets. 

Veikalawanasari is a species of " hop, skip, and jump." 

Lavo, a game at pitching the fruit of the walai (Mimosa scandens), 
The fruit is flat and circular, and, from its resemblance in form to 
money, money is also called ai lavo. 

A more athletic sport is the tiqa or ulutoa. This game is played by 
throwing from the forefinger a reed of three or four feet long, armed 
with a six-inch oval point of heavy wood. This weapon is made to 
skim along the ground to a distance of a hundred yards or more. 
Nearly every village has near it a long level space kept clear of grass 
for the practice of this favourite exercise. 

A kind of skittles, played with stones, is not uncommon ; and 
skilful players will throw the stone with their back towards the 
skittles. Canoe racing is somewhat frequent. 

The veisaga is practised on a large scale in some parts of the 



I40 FIJI AND THE FIJIANS. 

group. Upon the top of a hill men and women assemble to sport 
and wrestle. If a man closes with a woman, he attempts to throw 
her, and, on succeeding, they both roll together down the hill. 
Sometimes a sprain is the consequence ; but the sufferer takes care 
to conceal the accident, lest the taunts and ridicule of the crowded 
spectators should be added to his misfortune. 

The veisolo is anothe'r rough sport. In the cases which I saw, the 
attack was made by women on a number of male visitors. They 
waited until food was brought to the men, and then rushed on their 
guests, endeavouring to disperse them, and take away the food. The 
men, either from custom or gallantry, merely retaliate by taking 
the women captives, or throwing them gently on the ground. The 
women, however, were not so mild ; and I was acquainted with 
instances of men dying from the violence of their blows. One 
Amazon engaged in this sport shot a man dead with an arrow. 

The kalou rere, described in the following chapter, is also consi- 
dered a pastime. 

Veivasa ni moli is a game which consists in suspending a molt 
(orange, lemon, etc.) by a string, and trying to pierce it with the 
vasa (a pointed stick), while it is swinging about. 

Several amusements belong to the water, such as chasing each 
other, wrestling, and diving. Shoals of men or of women are seen, 
on a calm day, striking away from the shore, with gleeful notes, or 
that hearty abandonment of broad-mouthed mirth for which they 
are so famous. In the game of ririka, an upright post is fixed at 
the edge of a reef, and the upper end of a long cocoa-nut tree 
rested on it, so as to form an easy ascent, with the point projecting 
beyond the post, and raised about fifteen or twenty feet above the 
surface of the water. The natives run up this incline in a continu- 
ous single file, and their rapidly succeeding plunges keep the water 
all round white with foam. Youngsters use the surf-boards which 
are so often found in Polynesia. 

Nocturnal serenading is practised by companies of men or 
women. 

Although most of the Fijians are fond of music, yet their own 
attempts in that direction are very rude. Their musical instruments 
are the conch-shell, the nose-flute, the pandean-pipes, a Jew's harp 
made of a strip of bamboo, a long stick, large and small drums, 
made of a log hollowed like a trough, and having cross pieces left 
near the ends, and bamboos used for the same purpose. The shell 
is the favourite instrument of the fishermen. The long stick belongs 



MANNERS AND CUSTOMS. 



HI 



to the dance. Clapping of hands always accompanies singing, 
which is invariably in a major key. 




Girl Playing on the Nose-Flute. 

The dance is undoubtedly the most popular pastime of Fiji. The 
song by which it is regulated is often very dull, and the movements 
slow and heavy, consisting of stepping and jumping, mingled with 




many inflections of the body, and gesticulations with the hands. 
There is always a conductor, and in one or two of their dances a 
buffoon is introduced, whose grotesque movements elicit immense 
applause. In a regular dress or feast dance, two companies are 



142 FIJI AND THE FIJIANS. 

always engaged — the musicians and the dancers. Twenty or 
thirty persons constitute the " orchestral force," while the dancers 
often number one or two hundred. The performance of the musi- 
cians " is on one note, the bass alternating with the air ; they then 
sound one of the common chords in the bass clef, without the alter- 
nation." Several of them elicit clear notes from the long stick by 
hitting it with a shorter one ; others produce a sort of tambourine 
sound by striking their bamboos on the ground ; the rest clap their 
hands, and all give vocal help. They keep excellent time, and the 
words sung refer either to the occasion, or to some event in their 
past history. 

The dancers are gaily dressed ; and as all bear clubs, or spears, 
and perform a series of marchings, steppings, halts, and varied 
evolutions, a stranger would rather suppose them to be engaged in 
a military review than in a dance. As the performance approaches 
the close the speed quickens, and the actions steadily increase in 
violence, accompanied by a heavy tramping on the ground, until 
the excited dancers, almost out of breath, shout, at the top of their 
voices, " Wa-oo ! " and the dance is ended. 

Persons who know a new dance are paid for teaching it, the fee 
being called votua. The following short song contains the com- 
plaint of an ill-rewarded teacher : — 

" The mother of Thangi-limba is vexed. 

How can we teach, unrewarded, the dance ? 
^Here is the basket for the fees — and empty ! 

Truly this is an illiberal world." 

Some few of the islanders are acquainted with sleight-of-hand 
tricks, which they exhibit among their friends. The chiefs occa- 
sionally amuse themselves by vakaribamalamala, punning, and 
playing upon words. Thus, as the word ulaula means either to 
thatch a house, or to throw ulas — short clubs — at one another, the 
Mbau people sometimes order the Tailevu people to come to Mbau 
to ulaula. They come expecting to thatch a house, and find them- 
selves pelted with clubs. On fine nights, or rainy days, story-tell- 
ing, including all kinds of traditions, histories, and fictions, often 
of the most extravagant kind, is a favourite amusement. 

Such children as are allowed to live are treated with a foolish 
fondness ; but, in some parts, the father may not speak to his son 
after his fifteenth year. Family discipline is unreal, and its apparent 
restraints easily set aside. Children stray away at pleasure, and 
very soon become independent of their parents, by whom they are 



MANNERS AND CUSTOMS. 143 

taught to dance, to plant, and to fight. Insults or injuries endured 
by their friends are impressed on their susceptible minds ; and the 
parties who inflicted them are pointed out as the objects of present 
hatred, and the victims of future revenge. 

The hair of the boys is kept short, but that of the girls is allowed 
to grow long, and fall in all directions from the crown of the head, 
in twisted locks of a brown, red, or flaxen colour, so as often entirely 
to hide the eyes. The countenances of the children show signs of 
that restless observance which is so fully developed in the faces of 
their parents. They ascend the hill of life with rapid strides, and, 
having reached the summit, run into their graves. " You English," 
said a fine young man to me, " grow slowly, like the nut, and abide : 
we Fijians grow with the rapidity of the plantain, and, like it, decay, 
and are not, in a few days." Both sexes go unclad until the tenth 
year, and some beyond that. Chiefs' children are kept longest 
without dress. 

Males are circumcised when from seven to twelve years old. 
The cutting instrument is a piece of split bamboo, and the recovery 
is rapid. The operation is generally performed on a company of 
ten or twenty at a time, who, for several days afterwards, live to- 
gether in some public building, their food being taken to them by 
women, who, in some places, as they carry the meal, generally a 
dish of cooked greens, sing, — 

" Memu wai qori ka Kula; " This is your broth, Sirs the Circumcised ; 
Au solid mai loaloa; I give it from the wilderness ; 

Au solia na drau ni cevuga : I give the leaf of the cevuga : 

Memu wai o qori kaKula." This is your broth, Sirs the Circumcised." 

Kula is one of the names by which those who are newly circum- 
cised may be spoken of by or before women, teve, the proper word, 
being tabu if a woman is present. Kula is also the name of a 
strip of cloth which receives the blood, and, on Vanua Levu, is 
afterwards hung from the roof of the temple or chiefs house. 
The proper time for performing this rite is after the death of a 
chief, and many rude games attend it. Blindfolded youths strike 
at thin vessels of water hung from the branch of a tree. At 
Lakemba the men arm themselves with branches of the cocoa-nut, 
and carry on a sham fight. At Ono they wrestle. At Mbau they 
fillip small stones from the end of a bamboo with sufficient force to 
make the person they hit wince again. On Vanua Levu there is a 
mock siege. 

On the fifth day after a chiefs death a hole is dug in the floor 



144 FI J r A ND THE FIJIANS. 

of a bure, and one of the circumcised youths is secreted in it, 
whereupon his companions fasten the doors of the house securely, 
and run away. When the one within blows a shell the friends 
of the deceased surround the house, and thrust their spears at him 
through the fence. 

The ceremony may be followed by the assumption of the man's 
dress ; but this is not invariable, as some wear it long before, and 
others not till some time after. When a chiefs son first puts on 
the mast a. feast is made, followed by dancing. Youths, while 
uncircumcised, are regarded as unclean, and are not permitted to 
carry food to the chiefs. Young men, as was intimated before, 
have separate sleeping apartments, and are forbidden to eat of food 
left by women, and to unroll and lie on their mats. 

Girls are betrothed at a very early age, and often to men past the 
prime of life. Although, when old enough to think for themselves, 
women express their dislike of this system, yet it certainly gives 
them one advantage, — that of a more careful guardianship. Not 
that the future husband takes the girl under his immediate care ; 
but the fear of him or his friends cause her parents to keep a strict 
watch over her, and his influence would be exerted to punish any 
one who might insult her. An imprudent step on her part some- 
time costs her life. In the case of a young girl near Mbua, her 
friends, on perceiving the result of her infidelity, assembled, and 
strangled her, and then sent word to her intended husband, asking 
for forgiveness. About the middle of 1852, Ritova, the Mathuata 
chief, on finding that his sister, or cousin, had been guilty of a 
similar offence, sent a messenger to the tribe to which her secret 
lover belonged, demanding that he should be given up to punish- 
ment. This, however, his friends refused. But Ritova, fixed in 
purpose, . commanded his relation to be strangled and buried. 
Stern justice appears in both cases ; but it is in appearance only. 
Fear, in the first instance, and mortified pride, in the other, was 
the real motive. 

When betrothed in infancy, as the daughters of chiefs usually 
are, the mother of the girl, in some cases, takes a small liku to the 
future husband, as a pledge that her child shall hereafter be his 
wife. If he is grown up he observes a form of asking the parents 
to give him their daughter, presenting, at the same time, one or 
more whale's teeth. Most improper matches are made. I have 
seen an old man of sixty living with two wives both under fifteen 
years of age. Women, indeed, are regarded as a sort of property, 



MANNERS AND CUSTOMS. 1 45 

in which a regular exchange is carried on ; but there is no truth in . 
the assertion that the natives sell their women among themselves. 
Whatever there has been like this, has been taught them by white 
men. The low estimate in which, on some islands, women are 
held, may be judged from the following fact. A chief of Nandy, 
Viti Levu, was very desirous to have a musket which an American 
captain had shown him. The price of the coveted piece was two 
hogs. The chief had only one ; but he sent on board with it a 
young woman as an equivalent. I afterwards saw the girl, and was 
acquainted with her purchaser, by whose wife she was kept as a 
servant. 

The natives have gravely asked the missionaries whether they 
bought their wives, and what they cost, supposing that such was 
the custom in the white man's land. 

Nevertheless, although not an article of trade among themselves, 
woman is fearfully degraded in Fiji. In many parts of the group 
she is as a beast of burden, not exempt from any kind of labour, 
and forbidden to enter any temple : certain kinds of food she may 
. eat only by sufferance, and that after her husband has finished. In 
youth, she is the victim of lust, and in old age, of brutality. Such of 
the young women as are acquainted with the way in which a wife 
is secured in England, regard it with strong admiration, and envy 
the favoured women who wed " the man to whom their spirit flies." 

It sometimes happens, however, that persons are thus privileged 
in Fiji, and permitted to choose for themselves. When such is the 
case, affection progresses to possession by certain steps, which vary 
slightly in different parts of the group. When the female is be- 
trothed, the observances are nearly the same. 

The veidomoni, or " mutual attachment," is the first step. In this 
the young man asks the girl of her parents, taking a present or not, 
as he judges best. When anything is given, it is not considered in 
the light of a price paid, but merely as a matter of form. Should 
the request meet with a favourable reply, the girl's friends veimei, 
" nurse," or take her to the house of her intended husband's parents, 
presenting, at the same time, property — teeth, cloth, or mats. A 
custom, which is certainly pretty, is then observed. Not even a 
heathen can leave the scenes of childhood and careless joy without 
tears, and the " nursed " girl often weeps freely. The friends of the 
bridegroom endeavour to solace her, by presenting trinkets as expres- 
sions of their regard. This is called the vakamamaca, or "drying- 
up-of-the-tears." Then follows the vakatakata, or "warming." This 

10 



I46 FIJI AND THE FIJIANS. 

is food made by the man, and taken to the friends of the bride, who 
still remain where her friends left her. In some parts, she enjoys a 
holiday for four days, sitting in her new home, oiled, and covered 
with turmeric powder. At the end of four days she bathes, accom- 
panied by a number of women — generally married women — who 
help her to fish. On returning home, the fish is cooked, and, when 
ready, an intimation to that effect is sent to the young man, who 
dresses himself in style, and accompanied by a number of his com- 
panions, oiled and dressed, directs his steps to the house in which 
his betrothed waits his arrival. The bridegroom and his compa- 
nions take off their new dresses, which are given to the relatives of 
the bride. The fish-soup is then served up with good yam, the 
prospective wife commencing her duties by pouring out and hand- 
ing to her future lord a dish of soup, which he drinks, eating yam 
with it. A part of the yam he gives to the bride, who eats with 
him. Probably they never were so near or spoke to each other 
before, and very likely this their first meal passes in silence. This 
ceremony is named na si/i," the bathing." In the leeward islands, 
this generally concludes the form of marriage. To windward such 
is not the case ; but the girl goes back to her parents, and the 
friends on both sides make cloth and mats to present with the young 
people on the wedding-day. Meantime the young man is expected 
to build a house to which to take his wife, who undergoes now the 
painful process of tattooing, if it has not already been done. Some 
chief ladies, however, defer the performance of this operation until 
they have become mothers. During this period the bride is tabu 
siga, kept from the sun, to improve her complexion. These pre- 
liminaries over, the grand feast takes place, when the friends of 
each party try to outdo the others inthe food and property presented. 
As in other native feasts, so here it is easier to specify the good 
cheer by yards and hundred-weights, than by dishes. When Tanoa 
gave his daughter to Ngavindi, the Lasakau chief, there was pro- 
vided for the entertainment of the friends assembled, a wall of fish 
five feet high and twenty yards in length, besides turtles and pigs, 
and vegetables in proportion. One dish at the same feast was ten 
feet long, four feet wide, and three deep, spread over with green 
leaves, on which were placed roast pigs and turtles. Whatever 
is prepared by the friends of the woman is given to those of the 
man, and vice versa. The conclusion of this day is the vaqasea 
when the marriage is complete, the announcement of which, in 
some tribes, is by tremendous shoutings ; and arrangements are 



MANNERS AND CUSTOMS. 147 

made for the veitasi, or " clipping," which, to windward, consists in 
cutting off a bunch of long hair worn over the temples by the 
woman while a spinster. To leeward, however, the woman is de- 
prived of all her hair, and thus made sufficiently ugly to startle the 
most ardent admirer. This act has its feast, food being prepared, 
and often taken as the breakfast of the newly married couple. In 
some places the great feast follows the clipping. Priests- are never 
in requisition officially on marriage occasions. Matrimony in Fiji 
is a social or civil contract only. Every presentation of property 
or food is associated with good wishes or prayers for the long life 
and happiness of the young couple ; but no priest is needed in this, 
as it is only the observance of a custom used on every occasion 
that will admit of such forms. Commodore Wilkes's account of 
Fijian marriages seems to be compounded of oriental notions and 
Ovalau yarns. A change in the form of liku always takes place. 
Young unmarried women wear a liku little more than a hand- 
breadth in depth, which does not meet on the hip by several inches. 
On marrying, they put on a broader dress, which entirely surrounds 
the body, and the depth of which is increased as the wearer grows 
older. An owl flying about a house is considered by the natives 
as a sign that things are in a fair way for the master becoming a 
father. When such a hope is proved to be well established, certain 
matrons and the newly-made wife get up a sort of picnic, which 
they call vakata kakana. For this they choose some sylvan retreat, 
where embowering trees, with their thick foliage interwoven with 
various creepers, afford a cool and secluded shade. Here the 
women feast together, and indulge in the " wide-mouthed mirth," 
of which they are so fond, unmindful of future care. After this 
comes the vakavotu, the " becoming visible," and with it another 
feast ; when friends eat and rejoice together, and a bartering of 
property takes place between them. The next step is the tatavu, 
the " broiling." This is much quieter, and not so commonly ob- 
served, and consists in feeding the expectant mother with fish just 
before her confinement. 

Voluntary breach of the marriage contract is rare in comparison 
with that which is enforced, as for instance, when a chief gives up 
the women of a town to a company of visitors or warriors. Com- 
pliance with this mandate is compulsory ; but should the woman 
conceal it from her husband, she would be severely punished. 
Fear prevents unfaithfulness more than affection, though I believe 
that instances of the latter are numerous. 



148 Fiji AND THE FIJIANS. 

Too commonly there is no express feeling of connubial bliss. 
Men speak of u our women/' and women of "our men/' without 
any distinctive preference being apparent. If a man does not ap- 
prove of his betrothed, he quietly neglects the usual advance. If a 
woman rejects the suit of a man, after being promised to him, 
property must be taken to* him or his friends, by whom the vaka- 
lutu, the " letting drop/' is generally accepted. 

This, however, does not apply to persons of high rank, 
marriages among whom are so interwoven with the civil and politi- 
cal interests of the country that no deviation from form is allowed, 
out of regard to the wishes of the female concerned, who, in these 
matters, may have no will of her own. I saw a daughter of the 
King of Lakemba leave for Mbau. She was a fine girl, of very 
amiable manners, and a general favourite. Her intended husband 
was Tanoa, a man quite old enough to be her great-grandfather. 
There was something really affecting about the separation from 
the companions of her girlhood ; and, how she managed to bear 
such a weight of grief, aggravated by the hugs and embraces of a 
dozen persons at once, for so long a time, and in such hot weather, 
I could not understand. Such ladies are under the care of a 
duenna, who accompanies them, together with the servants given 
by the bride's father. A princess of first rank had ten female ser- 
vants from 1 her father, and five from her husband. One, two, or 
three, is more commonly the number. These attendants are some- 
times called the tauvaki, a word which combines the meaning of 
" menial " and " pet." 

I saw a young girl of good family, who was given to the daughter 
of Tuikilakila, brought in form to that chief. As she was presented 
in the way usually observed in giving a bride, I will describe the 
ceremony. She was brought in at the principal entrance by the 
king's aunt and a few matrons, and then, led only by the old lady, 
approached the king. She was an interesting girl of fifteen, glisten- 
ing with oil, wearing a new liku y and a necklace of carved ivory 
points, radiating from her n£ck, and turning upwards. The king 
then received from his aunt the girl, with two whale's teeth, which 
she carried in her hand. When she was seated at his feet, his 
majesty repeated a list of their gods, and finished by praying that 
" the girl might live, and bring forth male children." To her friends 
— two men who had come in at the back door — he gave a musket, 
begging them not to think hardly of his having taken their child, as 
the step wasconnected with the good of the land, in which their 



MANNERS AND CUSTOMS. 149 

Interests, as well as his own, were involved. The musket, which was 
about equivalent to the necklace, the men received with bent heads, 
muttering a short prayer, the close of which was exactly the same as 
they had offered for years, " Death to Natewa ! " Tuikilakila then 
took off the girl's necklace, and kissed her. The gayest moment of 
her life, as far as dress was concerned, was past ; and I felt that the 
untying of that polished ornament from her neck was the first down- 
ward step to a dreary future. Perhaps her forebodings were like 
mine, for she wept ; and the tears, which glanced off her bosom and 
rested in distinct drops on her oily legs, were seen by the king, who 
said, "Do not weep. Are you going to leave your own land ? You 
are but going a voyage, soon to return. Do not think it a hardship 
to go to Mbau. Here you have to work hard ; there you will rest. 
Here you fare indifferently ; there you will eat the best of food. Only 
do not weep to spoil yourself." As he thus spoke he played with 
her curly locks, complimenting her on her face and figure. She 
reminded him of a sister of hers who had been taken to Mbau in 
years past, and the mention of whose name seemed to have a 
talismanic effect on the aged aunt. "Ay !" she exclaimed, "that was 
a woman ! Her face ! * (placing a hand edgeways on either side of 
her own shrunk phiz) " O what a face ! " Then followed several 
other exclamations of admiring remembrance, more pointed than 
delicate, when, happily, the king interrupted the old lady before her 
admiration led her still further beyond the bounds of propriety. 
Just then the king's women appeared with their nets, and he ordered 
the poor girl to go and " try her hand at fishing." 

On the large islands is often found the custom, prevalent among 
many savage tribes, of seizing upon the woman by apparent or actual 
force, in order to make her a wife. On reaching the home of her 
abductor, should she not approve of the match, she runs to some 
one who can protect her : if, however, she is satisfied, the matter is 
settled forthwith, a feast is given to her friends the next morning, 
and the couple are thenceforward considered as man and wife. 

" Writing to a woman" is of recent date, and generally done with- 
out pen, ink, or paper. It is the " popping the question" of English 
life, and though for the most part done by the men, yet the women 
do not hesitate to adopt the same course when so inclined. The 
man, however, takes a present to help his suit ;; the woman trusts 
only to her charms. Wonderfully artless are some of the appeals 
made by the men. Thivalala, whose legs were disfigured with 
elephantiasis, addressed a smart young widow, thus : "You know my 



150 FIJI AND THE FIJIANS. 

circumstances ; I am poor ; I am afflicted ; I am far away from my 
friends : I need some one to care for me, love me, and become my 
wife." She, sympathizing, consented. Plain speaking in these 
affairs is not uncommon. Simioni Wangkavou, wishing to bring 
the object of his affection to decision, addressed these homely 
remarks to her, in the hearing of several other persons : "I do 
not wish to have you because you are a good-looking woman ; 
that you are not. But a woman is like a necklace of flowers, — 
pleasant to the eye and grateful to the smell : but such a necklace 
does not long continue attractive ; beautiful as it is one day, the 
next it fades and loses its scent. Yet a pretty necklace tempts one 
to ask for it, but, if refused, no one will often repeat his request. If 
you love me, I love you ; but if not, neither do I love you : only let 
it be a settled thing." 

But to return to the wife whom we left being fed with fish. Gene- 
rally the women suffer little in parturition, and the aid of a native 
midwife is rarely needed, and when given, is rather injurious than 
otherwise. A wide difference exists between the observances of 
Tongan and Fijian women at this time. The Tongan mother, on 
the birth of a child, gets up directly, and bathes in some pond or 
river, and, on her return, eats freely of food : if fish, poultry, or 
pork is provided, so much the better. Fijians profess to keep the 
house a few days, and some lie at their ease a full month. They 
are forbidden the free use of animal food and fish for a long time, 
being well supplied with vegetables ; unripe bananas and greens 
being esteemed excellent for women at this time. A Tongan babe 
is anointed with oil and turmeric, and fed with old cocoa-nut chewed, 
the juice being passed from the mouth of the nurse into that of the 
child. This continues until the mother is fit to nurse. The Fijian 
infant is kept from the mother three days, and is suckled by another 
woman, or fed with sugar-cane juice, administered in the way just 
described. It also receives a coating of oil and turmeric. It is an 
ill omen if a child does not cry soon after it is born ; and the male 
child born in the daytime is expected to prove a great warrior. 

The Fijian father must celebrate the birth of a child by making 
a feast ; and, if it is the first-born, sports follow, in one of which 
the men imitate on each other's bodies the tattooing of the women. 
The name of this feast is a tutiudra,. and seems to regard the 
woman rather than the child. Friends seek the place where the 
babe lies, and present love-tokens, receiving some presents in 
return. On Vanua Levu, the woman's friends plait small mats, 



MANNERS AND CUSTOMS. 151 

measuring about two feet by one, for the mother to nurse her babe 
upon. The name of the visit imports that the women will take the 
child in their arms ; and those who do so always kiss it. Next in 
order is the feast given at the falling off of the umbilical cord, 
which is sometimes buried, and with it a cocoa-nut to grow for the 
future use of the little stranger. A tribe on Viti Levu take the food 
prepared on this occasion to the priest, who notifies the event to 
their god thus : " This is the food of the little child ; take knowledge 
of it, ye gods ! Be kind to him. Do not pelt him, or spit upon him, 
or seize him, but let him live to plant sugar-cane." Food is again 
made ready on the first bathing of the child, and there is another 
little feast on the event of its first turning over without help. The 
women seem fond of their offspring ; but an English mother finds 
it difficult to reconcile the thought of much affection with so much 
dirt as is often allowed to collect on the child. 

The naming of the infant takes place very early, sometimes 
before birth, but generally within two or three days after. Longer 
delay might endanger the child's life, by leading the mother to 
suspect that her offspring was uncared for. It is a common practice 
to name the first child after the man's father, and the second after 
the mother's father. In the first case, the friends of the man make 
the wife a present ; and in the other, her friends offer the gift to 
the husband. The above practice, however, is very variable ; and 
the naming of children is often left to accident, caprice, -or malice. 
Some peculiarity in the infant, or in the time or circumstances 
of its birth, often decides the name. Or, in the absence of more 
durable monuments, the epithet is made a record of the family 
triumphs, or the weakness, folly, and disgrace of their enemies. 
Such instances abound, and names worse than these, of the lowest 
and filthiest kind, such as ought to be rejected from the language. 

Natives nurse in eastern style, the child sitting, quite naked, 
astride the mother's hip, where it is kept from falling by her arm 
passed round its body. Children who have the coko — an ulcerous 
disease, like the yaws of the West Indies — stand at the back of 
their mother, whose hands are clasped behind, forming a soft 
standing-place for the feet of the little sufferer, who holds on by the 
parent's shoulders. Most native children have this disease, and 
those who escape are said to grow up sickly and feeble, and incapa- 
ble of much exertion, — an opinion which, I believe, is well founded. 

Women who regard the health of their child generally abstain 
from the pleasures of fishing during the time of nursing. One of 



152 FIJI AND THE FIJIANS. 

the first lessons taught the infant is to strike its mother, a neglect 
of which would beget a fear lest the child should grow up to be a 
coward. Thus these people are nurtured " without natural affec- 
tion," and trained to be " implacable, unmerciful." Several proofs 
of this I witnessed at Somosomo ; mothers leading their children 
to kick and tread upon the dead bodies of enemies. The violent 
passions of revenge and anger are fostered in the native children, 
so that, when offended, they give full vent to their fury ; and it is 
not surprising that their riper years exhibit such fearful develop- 
ments of rage. Visiting, on the same island, a family who were 
mourning the recent slaughter of six of their friends, one of the 
first objects I saw was a good malo — a man's dress — much torn, by 
which sat a child of about four years old, cutting and chopping it 
with a large butcher's knife, while his own hand was covered with 
blood, which flowed from the stump where, shortly before, his little 
finger had been cut off, as a token of affection for his deceased 
father. The ?nalo had been stripped from one of the party, who 
had attacked the friends of that child, and was placed before him 
to excite and gratify a revengeful disposition. 

Grim, immodest representations of the human figure, about eigh- 
teen inches long, are used on the larger islands to terrify the children 
into quietness. 

When at Lakemba, I was told by Mosese Vakaloloma that, in 
their heathen state, they did not address their little ones as children, 
but would say, " Come here, you rats / " 

Besides attending to the children, it is the duty of the womenHo 
fetch salt and fresh water, collect fuel, and attend to the boiled food. 
If a woman, when putting bananas into a pot, let one fall on the 
outside, or if the bread-fruit burst in roasting, she will wring her 
hands in dismay, or cry aloud, fearing the ill luck betokened by the 
accident. On Vanua Levu the women are treated with a little con- 
sideration, and more as equals, by the men ; a kindness which they 
repay by dealing largely in scandal, which thus grows with tropical 
rapidity. Fishing with hand-nets is their duty and delight. Women 
of all ranks engage in this employment with a kind of passion, and 
use the time for the unbridled indulgence of slander and gossip. 

Polygamy is looked upon as a principal source of a chiefs power 
and wealth. It certainly is the source of female degradation, 
domestic misery, and personal suffering. One day the missionary's 
wife asked a woman who was minus her nose, " How is it that so 
many of you women are without a nose ? " A native wife replied, 



MANNERS AND CUSTOMS. I53 

" It grows out of a plurality of wives. Jealousy causes hatred, and 
then the stronger tries to cut or bite off the nose of the one she 
hates/' 

The lady wife of the Mbua chief had a rival more powerful than 
was agreeable to her, in an interesting young^voman, who engrossed 
most of her lord's attention. Not having a club at hand with which 
to take vengeance on the object of her angry jealousy, the enraged 
wife pounced on her, and tore her sadly with nails and teeth, and 
injured her mouth by attempting to slit it open. The young woman 
was placed under my care, her shoulders being severely lacerated. 
A few months after, a young girl — the second wife of a man whose 
former spouse was getting old — was brought to me, in a very ema- 
ciated condition, through the cruel treatment of her rival. The 
man was fond of his young wife, but could not shield her from the 
fury of the elder, who added to much rough treatment the employ- 
ment of witchcraft. A severe illness was the result of this double 
attack ; the body sinking under cruelty, and the mind under super- 
stitious fears. Thus we find that bites, scratches, and rent ears 
are among the smaller evils of polygamy. The following dialogue 
between Mrs. Williams and a native woman will further illustrate 
these evils. "Where is Ratu Lingalingani ? " "He is at Vuna, 
madam. He is angry with Andi Lasangka" (a favourite wife), 
" who is ill at that place." "Is she not likely to become a, mother ?" 
" Yes : and i* is on that account that she has gone to Vuna^ The 
other wives of the chief are displeased at it ; and, rather than 
endure their anger, she has gone to destroy the child, that it may 
be still-born." 

The treatment of a fine girl, the daughter of the mate of an 
American vessel, and inferior wife of a Mbau chief, is too horrid to 
narrate. 

The herd of women brought together by polygamy under the will 
of one man, are robbed of the domestic pleasures springing from 
reciprocated affection, and are thus led literally "to bite and devour 
one another." The testimony of a woman who lived two years in 
my family, after having been one among several of a chief's wives, 
is, that they know nothing of comfort. Contentions among them 
are endless, the bitterest hatred common, and mutual cursing and 
recrimination of daily occurrence. When their quarters become 
untenable, they generally run. Indeed, I was told by a chief lady 
that it was a settled point, that an offensive under-wife must be 
made to fly by abundant scolding and abuse. When a woman hap- 



154 FI J* AND THE FIJIANS. 

pens to be under the displeasure of her master as well as that of his 
lady wives, they irritate the chief by detailing her misdemeanours, 
until permission is gained to punish the delinquent, when the 
women of the house — high and low — fall upon her, cuffing, kicking, 
scratching, and even trampling on the poor creature, so unmerci- 
fully as to leave her half dead. 

Another and most heavy curse of polygamy falls on the children, 
since it is an institution which virtually dissolves the ties of rela- 
tionship, and makes optional the discharge of duties which nature, 
reason, and religion render imperative. Hence there are multitudes 
of children in Fiji who are wholly uncared for by their parents ; and 
I have noticed cases beyond number where natural affection was 
wanting on both sides. The Fijian child is utterly deprived of that 
wholesome and necessary discipline which consists of regular and 
ever-repeated acts of correction and teaching. Fitful attempts to 
gain the mastery are made by the parent, coming in the form of a 
furious outburst of passion to which the child opposes a due propor- 
tion of obstinacy, and, in the end, is triumphant. Thus the children 
grow up without knowledge, without good morals or habits, without 
amiability or worth, fitted, by the way in which they are reared, to 
develope the worst features of heathen life. And this hapless con- 
dition they owe to polygamy, which robs the parent of the comforts 
and endearments of married life, and gives the child but a slight 
advantage over the whelp of the brute. 

Murder, in various forms, is the result of this vicious system. 
Great numbers produce sterility by drinking medicated waters pre- 
pared for that purpose, and many more kill their unborn children by 
mechanical means ; while, in the case of others, death follows im- 
mediately on birth. Scarcity and war, when they prevail, are often 
urged in excuses for these crimes. Perhaps the parents belong to 
two tribes which are at enmity, in which case the mother, rather 
than multiply the foes of her tribe, will destroy her progeny. In 
1850, the Mbua chief took a principal wife to his home, whereupon 
another of his wives, in a fit of jealousy, disappointed him by de- 
stroying the child which she expected shortly to be born. Nandi, 
one of whose wives was pregnant, left her to dwell with a second. 
The forsaken one awaited his return some months, and at last the 
child disappeared. This practice seemed to be universal on Vanua 
Levu — quite a matter of course, — so that few women could be found 
who had not, in some way, been murderers. The extent of infan- 
ticide in some parts of this island reaches nearer to two-thirds than 



MANNERS AND CUSTOMS. I55 

half. Abominable as it is, it is reduced to a system, the professors of 
which are to be found in every village. I know of no case after the 
child is one or two days old ; and all destroyed after birth are 
females, because they are useless in war, or, as some say, because 
they give so much trouble. But that the former is tne prevailing 
opinion appears from such questions as these, put to persons who 
may plead for the little one's life : " Why live ? Will she wield a 
club ? Will she poise a spear ? " When a professed murderess is 
not near, the mother does not hesitate to kill her own babe. With 
two fingers she compresses its nostrils, while with the thumb she 
keeps the jaw up close ; a few convulsive struggles follow, and the 
cruel hand of the mother is unloosed, to dig a grave close by where 
she lies, in which the dead child is placed. Unlike the infanticide 
of the Hindus, that of Fiji is done from motives in which there is no 
admixture of anything'like religious feeling or fear, but merely whim, 
expediency, anger, or indolence. 

In connection with this subject, another proof may be given of 
the assertion already made, that the Fijians are made up of con- 
tradictions. They often adopt orphans, for whom they display far 
more love than for their own offspring. I should hesitate to give 
the following illustration, were I not well acquainted with most of 
the parties concerned. Tokanaua was slain in the last Mbua war, 
in 1 844, leaving a son and infant daughter, who were thrown on the 
care of their friends, the mother having been strangled, and buried 
with her husband. The orphans were taken to the house of Toka- 
naua's elder brother, who provided wet-nurses for the babe. He 
became, however, dissatisfied with this arrangement ; and as his 
wife was just then confined, he arranged with her to murder their 
own child, that the adopted one might take its place and receive 
her care. 

The wives sometimes become unruly. Near to the King of 
Lakemba, and afterwards, to the King of Mbua, I saw lying a stick 
of heavy wood, about the size of a broom-handle. On inquiry, I 
found that the free use of this truncheon was very effective in subdu- 
ing the wayward wills of the women when they become disorderly. 
Tanoa's staff, used for this purpose, was inlaid with ivory, but did 
not, on that account, cause less pain. This is employed in cases not 
grave enough to demand the club, as, for instance, the dredre kaci — 
the call by laughing — the way in which women are supposed to 
call their gallants. These swains, to make themselves increasingly 
agreeable, sweeten their breath by eating a greyish clay, until nausea 



I56 FIJI AND THE FIJIANS. 

is produced. But unhappy is the woman whose amours come to 
light ! The sweet wcrds and pleasant breath of the lover are suc- 
ceeded by the rough abuse of her lord, and by such a beating 
as leaves the difference between it and being clubbed very small 
indeed. 

The aged king, Tuithakau II., visited me one day in evident 
trouble. After sitting silent awhile, he said, " Have you a spy-glass ?" 
Finding that I had one, be proceeded, " Do look, and see if my 
woman has gone to Weilangi only, or right away to Wainikeli." 
Weilangi was a village about six miles off, and Wainikeli about six 
miles further, with high hills interposed. It appeared that the old 
gentleman had found it necessary to use severe discipline with one 
of his wives, who, after being beaten, ran away ; and he now felt 
anxious about her, and came to solicit the help of my glass to 
ascertain her whereabouts. I assured him that, in this case, the spy- 
glass was of no use, as the woman had been gone several hours, and 
was now, no doubt, in some house with her friends. " Look," he 
rejoined, " if you can see her footsteps on the road from Weilangi 
to Wainikeli." It was with difficulty that I persuaded him that it 
was impossible to see, at such a distance, a path which was narrow 
and irregular, and, moreover, hidden with forest and brushwood. 

That which bears the name of swearing among the South Sea 
Islanders, though bad enough, is different in its kind from English 
swearing, and not so great an evil. The natives never blindly invoke 
the wrath of a god, or condemn themselves or each other to endless 
destruction ; but they use filthy, irritating, and malevolent language, 
not uncommonly having reference to their cannibal practices. Like 
the Easterns, they speak abusively of the parents of the persons 
with whom they are angry. I have heard individuals, when protest- 
ing strongly, swear by the king. It is tabu for those to swear at 
each other who are prohibited from conversing together ; but those 
who are worshippers of the same god may swear at one another to 
their heart's content. 

To the aged and infirm, the kindnesses of the Fijians are cruel. 
Bald heads and gray hairs excite contempt instead of honour ; and 
on this account, the aged, when they find themselves likely to 
become troublesome, beg of their children to strangle them. If the 
parents should be slow to make the proposal, they are anticipated 
by the children. The heathen notion is, that, as they die, such 
will their condition be in another world .; hence their desire to 
escape extreme infirmity. I have never known a case of self- 

J 



MANNERS AND CUSTOMS. I57 

destruction which had personal defect or deformity for its motive ; 
but a repugnance on the part of the sound, the healthy, and the 
young to associate with the maimed, the sick, and the aged, is the 
main cause of the sacrifice. 

It could answer no good purpose to record many of the frequent 
instances of abominable cruelty towards the aged and infirm, which 
are precisely similar to those practised by some other heathen 
nations. Exposure, burying alive, and the rope, are the means 
generally used for dispatching these unfortunates. One case, pecu- 
liarly Fijian, may be narrated. Wangka i Vuki told me that his 
brother was drowned at sea with Rambithi, a Somosomo prince. 
" Then," said I, " he went from you well, and you saw him no more." 
Wangka replied, " Well, not exactly so ; we saw him again ; for, 
when the canoe on which he sailed went down, he swam about until 
one of the fleet came near him, and he got on board, resting some 
time, it being night." As day broke, he was discovered by his 
companions in trouble, and, since he had fared worse than they, it 
was decided that he ought to be clubbed. Just then, some one 
recognized him as a skilful sailor'.- this turned the scale in his 
favour, as it was agreed that he should live, and at once take the 
helm. Weak and unfit as he necessarily was for a post which 
wearies the most energetic, he took the great steer-oar ; nor was he 
allowed to leave it until, after a tedious voyage, they reached Vuna. 
One heart there was among the crew that pitied that deathlike 
being who grasped the helm, and, seeing that he was unable to 
move from the canoe, carried him ashore, and shared a piece of 
water-melon with him. His friends at Somosomo, on hearing of 
his twofold escape, rejoiced greatly, brought him home, attended 
him for nearly two. months, and had the satisfaction of witnessing 
his recovery. Soon after, through eating a piece of fowl, he suffered 
a relapse, so that his body became swollen, and his friends said that 
his breath smelt bad. They had received orders to go on a voyage 
the next day, and, as no one could be spared to look after the 
invalid, and to take him on the canoe might give him pain, and 
inconvenience his friends, they concluded that it would be best to 
strangle him ; which purpose, with his own consent, they carried 
out. His relatives kissed and wept over him ; strangled, buried, 
and mourned for him ; and the next day set out on their voyage. 

In the destruction of their decrepit parents, the Fijians sometimes 
plead affection, urging that it is a kindness to shorten the miserable 
period of second childhood. In their estimation, the use of a rope 



^ 



FIJI AND THE FIJIANS. 



instead of the club is a mark of love so strong that they wonder 
when a stronger is demanded. In many cases, however, no attempt 
is made to disguise the cruelty of the deed. It is a startling but 
incontestable fact, that in Fiji there exists a general system of 
parricide, which ranks too, in all respects, as a social institution. 

The ill-concealed cruelty of the people is further shown in their 
treatment of the sick. Unless the afflicted one is of high rank, or 
valued for his services, the patience of his friends will be exhausted 
in a few days. 




Bure of Na Ututu. 



Great effort was made on behalf of a Lakemba princess who was 
sick, during my second year's residence on that island. The aid of 
the best native doctors was called in, and large offerings made to 
the gods, and a new temple begun, to secure their divine favour, 
but all in vain. Rich puddings, from sixteen to twenty-one feet in 
circumference, proved insufficient to attract the benignant notice of 
the gods ; and, when all hope from that quarter was gone, the 
" lotu " was tried. The sick woman made a profession of Christi- 
anity, and, being placed under the kind care of Mr. and Mrs. 
Calvert, by God's blessing recovered. But very far different is the 
treatment of common people. Mr. Lyth found a woman in Somo- 
somo who was in a very abject state through the protracted absence 



MANNERS AND CUSTOMS, 159 

of her husband. For five weeks, although two women lived in the 
same house, she lay uncared for, becoming reduced to a mere 
skeleton. After this she had food and medicine from the mission 
station, and improved. One morning a servant of mine was taking 
her breakfast, but was met by her friends as they returned from her 
interment, who told him to take the food back. On reaching home 
he said that, on the previous day, he had found an old woman in 
the house, who made no secret of her errand. " I came," said she, 
" to see my friend, and inquire whether she was ready to be stran- 
gled ; but, as she is strong, we shall not strangle her yet." Soon 
after her friends changed their minds, and deprived her of life to 
hasten her funeral. 

If sick persons have no friends they are simply left to perish. 
Should they be among friends they are cared for until they become 
troublesome, or, through weakness, offensive ; whereupon they are 
generally put out of the way. The people near to Vatukali decide 
the question of a sick person's recovery by a visit to a famous 
mulamula tree, which is the index of death. If they find a branch 
of the tree newly broken off, they suppose that the person on whose 
account they pay the visit must die. If no branch is broken, re- 
covery is expected. When a warrior meditates a daring deed, he 
says " I shall come near to breaking a branch of the mulamula to- 
day." The death of the patient being once determined, any appeal 
on his part is useless. Ratu Varani spoke of one among many 
whom he had caused to be buried alive. She had been weakly for 
a long time, and the chief, thinking her likely to remain so, had a 
grave dug. The curiosity of the poor girl was excited by loud 
exclamations, as though something extraordinary had appeared, 
and, on stepping out of the house, she was seized, and thrown into 
her grave. In vain she shrieked with horror, and cried out, " Do 
not bury me ! I am quite well now ! " Two men kept her down by 
standing on her, while others threw the soil in. upon her, until she 
was heard no more. 

On Kandavu, sick persons are often thrown into a cave, where 
the dead are also deposited. It makes one sad to think that there 
is truth in what the people allege, as one reason for their anxiety 
to get rid of their sick. The malignity of the afflicted ones does 
not seem to be diminished by their bodily weakness ; for, when left 
alone, they will lie on the mats of their friends, and leave saliva on 
their drinking vessels, or even in their food, that they may thus 
communicate the disease to the healthy members of the household. 



l6o FIJI AND THE FIJIANS. 

When the hour of death is allowed to approach naturally, and 
the dying one is respectable, or the head of a family, the scene is 
certainly affecting. The patriarch calls his children round him, that 
he may say farewell, and give his parting advice. This is generally 
commenced in the same way : " I am going. You will remain." 
He then states any alteration he may wish in family affairs, or 
expresses his satisfaction with them as they are. At that hour of 
death he never forgets an enemy, and at that time he nevers forgives 
one. The dying man mentions his foe, that his children may per- 
petuate his hatred, — it may be against his own son, — and kill him 
at the first opportunity. The name of the hated one is uttered 
aloud, if not as the object of immediate vengeance, yet of gloomy 
and disastrous predictions, which never fail to reach the ears where 
they are least welcome. Deep concern is often excited by these 
dying words, and the impression made on the minds of those to 
whom the carrying out of their dark purport is intrusted, is indelible. 
Thus, with the deep marks of a murderous, unforgiving spirit upon 
him, does the heathen pass away to his account. 

When a chief is either dead or dying, the fact is announced to 
his various connexions ; and should he be of supreme power, the 
principal persons in his dominions come to pay their respects, and 
offer a present to him. If he is merely the head of a tribe, the 
chief members of that tribe assemble for the same purpose. The 
death of a male is announced by the firing of muskets, or by dolo- 
rous blasts on the trumpet-shell. On Vanua Levu, this is the signal 
for plunder, the nearest relatives rushing to the house to appropriate 
all they can seize belonging to those who lived there with the 
deceased. Valuables are therefore removed, and hidden in time. 
The general custom, however, takes the form of an eastern mourn- 
ing. The people nearest at hand bewail the dead in a sudden out- 
burst of grief — uncurbed, excessive, and outrageous. Their cries 
are heard far away, and render needless the solemn tones of the 
passing bell. Numbers, from all parts, run together to the place 
where the deceased lies, and from each is required an extravagant 
demonstration of sorrow, but of short continuance. Some of the 
women accompany their cry with gesticulations indicative of great 
anguish. "War! War! Precious! Valiant!" and similar exclama- 
tions, rend the air on all sides. I have heard the dead questioned 
in the style which has prevailed among every people where similar 
modes of lamentation have been observed. " Why did you die ? 
Were you weary of us ? We are around you now. Why do you 



MANNERS AND CUSTOMS. l6l 

close your eyes upon us ? " Sometimes these wailings continue 
through the night, and their dreary, dismal effect cannot be imagined 
by any one who has not heard them. The tones are those of hope- 
less despair, and thrill through " nerve, and vein, and bone." 

The process of laying out is often commenced several hours 
before the person is actually dead. I have known one take food 
afterwards ; and another who lived eighteen hours after. All this 
time, in the opinion of a Fijian, the man was dead. Eating, drink- 
ing, and talking, he says, are the involuntary actions of the body — 
of the u -empty shell/' as he calls it, the soul having taken its depar- 
ture. Laying out consists in removing any old clothes which may 
be about the sick man, washing him, if needful, oiling his body, 
and covering the upper part with black paint, so as to give him 
the appearance of a warrior. A large new masi is thrown loosely 
round his loins, a clean head-dress put on, and his lower extremities 
are covered with a kind of sheet, Ornaments on the arms and 
forehead are often added. When these decorations are complete, 
the surrounding friends think of nothing but the man's death, act- 
ing as though his recovery would disconcert their plans, and there- 
fore be by no means desirable. When really dead, a ponderous 
club, newly oiled, is laid by his right side, and the lifeless hand 
holds one or more whale's teeth. This custom is analogous to that 
of the ancient Greeks, in placing an obolus on the lips of the corpse ; 
but, instead of the sweet cake taken to propitiate Cerberus, the 
Fijians dispatch a strong man to secure the infernal guard until the 
chief ghost has passed by. 

The next step is the preparation of the loloku. This word ex- 
presses anything done out of respect for the dead, but especially 
the strangling of friends. This custom may have had a religious 
origin, but at present the victims are not sacrificed as offerings to 
the gods, but merely to propitiate and honour the manes of the 
departed. It is strengthened by misdirected affection, joined with 
wrong notions of a future life. The idea of a chieftain going into 
the world of spirits unattended, is most repugnant to the native 
mind. So strong is the feeling in favour of the loloku , that Chris- 
tianity is disliked because it rigorously discountenances the cherished 
custom. When the Christian chief of Dama fell by the concealed 
musketry of the Nawathans, a stray shot entered the forehead of a 
young man at some distance from him, and killed him. The event 
was regarded by many of the nominal Christians as most fortunate, 
since it provided a companion for the spirit of the slain chief. 

ii 



1 62 FIJI AND THE FIJIANS. 

Ordinarily, the first victim for the loloku is the man's wife, and more 
than one, if he has several. I have known the mother to be stran- 
gled too. In the case of a chief who has a confidential companion, 
this his right-hand man, in order to prevent a disruption in their 
intimacy, ought to die with his superior ; and a neglect of this 
duty would lower him in public opinion. I knew one who escaped ; 
but the associate of Ra Mbombo, the chief of Weilea, was, to- 
gether with the head wife of the deceased, murdered, to accompany 
him into the regions of the dead. The bodies of these victims 
are called "grass" for bedding the chiefs grave. When Mbithi, 
who was a chief of high rank and greatly esteemed in Mathuata, 
died (1840), in addition to his own wife, five men and their wives 
were strangled, to form the floor of his grave. They were laid on a 
layer of mats, and the chief was placed on them. Mbule-i-Navave, 
a chief of limited influence, was buried on four poor women, one 
quite a girl. Six were to have been killed ; but one was bold enough 
to object, and was spared ; the other owed her life to missionary in- 
terposition. The usual victims on these occasions are two women, 
or a man and a woman. After the women are strangled they are 
well oiled, their heads dressed and ornamented, new likus put on 
them, and vermilion or turmeric powder spread on their faces and 
bosoms. I have seen this done on some women before death. 
When prepared, they are placed by the side of the warlike dead, 
and together form one of the strangest and saddest of groups. The 
young chief of Lasakau, Ngavindi, was laid out with a wife at his 
side, his mother at his feet, and a servant a short way off. After this, 
visits are received from companies of ten or twenty — men and 
women — who weep in the way already described ; and if tears may 
be taken as evidence, their sorrow is sincere. These visits are styled 
ai reguregu, a name which is also applied to presents given at the 
same time. The word comes from regu, to "kiss," since the visitors 
kiss as well as bewail the dead. After this, I have seen the heads 
of tribes who had maintained a friendly intercourse with him whom 
they mourn, present a whale's tooth or a mat to the man who has 
succeeded him as the head of the house, and, pointing to the de- 
ceased, mention the friendship which existed between him and them, 
saying that the object of their visit was not only to show their 
regard for the dead, but also to put the living in mind of their friendly 
relationship, lest, forgetting it, they should break up a long cherished 
union. The person addressed receives what is offered, and ex- 
presses a wish that the friendship of the two tribes may remain 



MANNERS AND CUSTOMS. 1 63 

unbroken. On Vanua Levu, the visitors turn from this form to kiss 
and weep over the corpse. 

If a person dies towards evening, the body is kept in the house, and 
a sort of wake follows ; persons sit and watch with the corpse, the 
tedium of their duty being relieved by companies of young men 
who, either indoors or outside, sing a succession of dirges. The 
climate makes speedy burial necessary, and the grave is dug the 
next morning. Certain persons do this work, while another party 
prepares the oven for the feast. At some funerals priests attend, 
and superintend the ceremonies. The two diggers, seated opposite 
each other, make three feints with their digging sticks, which are 
then struck into the earth, and a grave, rarely more than three feet 
deep, is prepared. Either the grave-diggers, or some one near, 
repeats twice the words, " Fiji, Tonga." The earth first thrown up 
is laid aside apart from the rest. When the grave is finished, mats 
are laid at the bottom, and the body or bodies, wrapped in other 
mats and native cloth, are placed thereon, the edges of the under 
mats folding over all : the earth is then thrown in. Many yards of 
the man's mast are often left out of the grave, and carried in fes- 
toons over the branches of a neighbouring tree. The sextons go 
away forthwith and wash themselves, using, during their ablutions 
the leaves of the riuciu, or the uti, for purification ; after which they 
return, and share the food which has been prepared for them. 

In the native funeral ceremonies there is an effort to exhibit sym- 
pathy and kindness. Articles prized by the dead are either buried 
with them, or laid on the grave. Friends withhold nothing needed 
for the obsequies. Poor people who, when alive, could scarcely 
procure a mat to lie upon, I have seen buried in four or even 
six/ A decent burial is much coveted. The King of Lakemba 
used to ask of the missionaries, as the greatest favour, a wooden 
coffin, that his body might not be trampled upon. The chief of 
Mbau sent for Tongans to cut him a stone tomb. In Lakemba I 
recollect seeing the graves of children at the best end of the houses 
of several chiefs ; " That the wind," they said, " might not disturb, 
nor the rain fall upon them." On certain parts of Viti Levu, the same 
reason is assigned for burying their dead in the temples ; also that 
the living may have the satisfaction of lying near their departed 
friends, and thus prevent their graves from being defiled ; for a 
Fijian burial-ground is generally a very filthy place. 

A faithful old servant of mine was constantly alluding to his 
death, and giving me directions about his interment. Lotu, 



164 FIJI AND THE FIJIANS. 

a recent convert, asked me with concern whether she might be 
anointed with oil and turmeric after death ; and, although dying, 
her eyes brightened as she told me the size of the cake of turmeric 
which she had in reserve for the occasion. A woman at Na Voli- 
voli would not allow her babe to be buried at all, but kept it on a 
shelf in the house. Some have carried this out further. A child 
of rank died under the care of Marama, the queen of Somosomo. 
The body was placed in a box, and hung from the tie-beam of the 
chief temple, and, for some months, the best of food was taken to 
it daily, the bearers approaching with the greatest respect, and, 
after having waited as long as a person would be in taking a meal, 
clapping their hands, as when a chief has done eating, and then 
retiring. If tortoise-shell or mats were divided, Tui Vanuavou — • 
the child — always had his share. 

Over some of the graves a small roof is built, three or six feet 
high, the gables of which are filled in with sinnet, wrought into 
different-sized squares, arranged diagonally. Common graves are 
only edged round with stones, or have nothing more than one set 
at the head and another at the foot. The lady named above was 
greatly beloved by Tuithakau, and he buried her in costly style. A 
good double canoe, forty feet long, was placed on a large mound 
cast up for that purpose, and faced with stones. It was then im- 
bedded in earth, and the decks covered over with fine shingle, on 
which mats were spread to receive the body, which was covered 
with sand, and upon it were placed the remains of the boy of whom 
the queen had been so fond. The body was further protected with 
a large roof, made of a kind of mahogany, and ornamented with 
pure white cowries. On some graves I have seen large cairns of 
stones, which are sometimes set up also to mark the spot where a 
man has died. On some few graves I have observed a basket of 
sundry ornaments which used once to please the deceased who lay 
below. Only the burial-places of chiefs are tabu, and those only 
to natives. A general unwillingness is shown to disturb the dead. 

On my first going to Somosomo I entertained a hope that the 
aged king would be allowed to die a natural death, although such 
an event would be without precedent. The usage of the land 
had been to intimate that the king's end was near by cleaning 
round al out the house, after which his eldest son, when bathing 
with his father, took a favourable opportunity and dispatched him 
with a club. On inquiry made on the spot, I found that this, ac- 
cording to the account of the chiefs of Somosomo, was the practice 



MANNERS AND CUSTOMS. 1 65 

of their neighbours at Vuna. This statement relieved my mind ; 
for the kind old chief was a general favourite, and it was painful 
to think that so cruel an end awaited him. Commodore Wilkes 
justly describes him as " a fine specimen of a Fiji Islander ; and 
he bore no slight resemblance to our ideas of an old Roman. His 
figure was particularly tall and manly, and he had a head fit for a 
monarch." Speaking of him afterwards, the American commo- 
dore says, " He looks as if he were totally distinct from the scenes 
of horror that are daily taking place around him, and his whole 
countenance has the air and expression of benevolence." This is 
all true ; yet there was never a more besotted heathen, or a more 
inveterate cannibal, than the man thus portrayed, and whose last 
hours may fitly be described here. 

The venerable chieftain grew feeble towards the middle of 1845, 
but not so as to prevent his taking an occasional walk. About 
August, however, he was obliged to keep his mat, and I often called, 
and endeavoured to instruct without irritating him. I visited him on 
the 2 1 st, and was surprised to find him much better than he had been 
two days before. We talked a little, and he was perfectly collected. 
On being told, therefore, on the morning of the 24th, that the king 
was dead, and that preparations were being made for his interment, 
I could scarcely credit the report. The ominous word preparing 
urged me to hasten without delay to the scene of action ; but my 
utmost speed failed to bring me to Nasima, the king's house, in time. 
The moment I entered it was evident that, as far as concerned two 
of the women, I was too late to save their lives. The effect of that 
scene was overwhelming. Scores of deliberate murderers, in the 
very act, surrounded me, yet there was no confusion, and except a 
word from him who presided, no noise, but only anunearthly, horrid 
stillness. Nature seemed to lend her aid to deepen the dread 
effect ; there was not a breath stirring in the air, and the half- 
subdued light in that hall of death showed every object with un- 
usual distinctness. All was motionless as sculpture, and a strange 
feeling came upon me, as though I was myself becoming a statue. 
To speak was impossible ; I was unconscious that I breathed : and 
involuntarily, or, rather, against my will, I sank to the floor, assum- 
ing the cowering posture of those who were not actually engaged 
in murder. My arrival was during a hush, just at the crisis of death, 
and to that strange silence must be attributed my emotion : for I 
was but too familiar with murders of this kind, neither was there 
anything novel in the apparatus employed. Occupying the centre of 



1 66 FIJI AND THE FIJIANS. 

that large room were two groups, the business of which could not 
be mistaken. All sat on the floor ; the middle figure of each group 
being held in a sitting posture by several females, and hidden by a 
large veil. On either side of each veiled figure was a company of 
eight or ten strong men, one company hauling against the other on 
a white cord, which was passed twice round the neck of the doomed 
one, who thus, in a few minutes, ceased to live. As my self-com- 
mand was returning, the group furthest from me began to move ; 
the men slackened their hold, and the attendant women removed the 
large covering, making it into a couch for the victim. As that veil 
was lifted, some of the men beheld the distorted features of a 
mother, whom they had helped to murder, and smiled with satis- 
faction as the corpse was laid out for decoration. Convulsive 
straggles on the part of the poor creature near me showed that she 
still lived. She was a stout woman, and some of the executioners 
jocosely invited those who sat near to have pity, and help them. 
At length the women said, " She is cold." The fatal cord fell ; and 
as the covering was raised, I saw dead the obedient wife and un- 
wearied attendant of the old king. Leaving the women to adjust 
her hair, oil her body, cover the face with vermilion, and adorn 
her with flowers, I passed on to see the remains of the deceased 
Tuithakau. To my astonishment I found him alive! He was 
weak but quite conscious, and, whenever he coughed, placed his 
hand on his side, as though in pain. Yet his chief wife and a male 
attendant were covering him with a thick coat of black powder, and 
tying round his arms and legs a number of white scarfs, fastened 
in rosettes, with the long ends hanging down his sides. His head 
was turbaned in a scarlet handkerchief, secured by a chaplet of 
small white cowries, and he wore armlets of the same shells. On 
his neck was the ivory necklace, formed in long curved points. To 
complete his royal attire, according to Fijian idea, he had on a very 
large new mast, the train being wrapped in a number of loose folds 
at his feet. No one seemed to display real grief, which gave way 
to show and ceremony. The whole tragedy had an air of cruel 
mockery. It was a masquerading of grim death, a decking, as for 
the dance, of bodies which were meant for the grave. 

The conflicting emotions which passed through my mind at that 
moment cannot be described. I had gone there to beg that the 
old man might be buried alone ; but he was not dead. I had hoped 
to have prevented murder ; but two victims lay dead at my feet. 
I came to the young king to ask for the life of women ; but now it 



MANNERS AND CUSTOMS. 1 67 

seemed my duty to demand that of his father. Yet, should my 
plea be successful, it would cause other murders on a future day. 
Perplexed in thought, with a deep gloom on my mind, feeling my 
blood curdle, and " the hair of my flesh stand up," I approached 
the young king, whom I could only regard with abhorrence. He 
seemed greatly moved, put his arm round and embraced me, 
saying, before I could speak, u See ! the father of us two is 
dead." " Dead ! " I exclaimed in a tone of surprise ; " Dead ! 
No." " Yes," he answered ; " his spirit is gone. You see his 
body move ; but that it does unconsciously." Knowing that it 
would be useless to dispute the point, I ceased to care for the father, 
and went on to say that the chief object of myself and my col- 
league was to beg him to u love us, and prevent any more women 
from being strangled, as he could not, by multiplying the dead, 
render any benefit to his father." He replied, " There are only 
two ; but they shall suffice. Were not you missionaries here, we 
would make an end of all the women sitting around." The queen, 
with pretended grief, cried, a Why is it that I am not to be stran- 
gled ? " The king gave as a reason that there was no one present 
of sufficiently high rank to suffocate her. Two other women sat 
near the executioners, one of whom I had heard mentioned pre- 
viously as part of " the grass " for the king's grave ; and their 
gloomy aspect made me doubt the king's sincerity, so that we 
resolved to stay. While waiting in the midst of these murderers 
and their victims, and lost in sad thoughts of the tyranny exercised 
by the devil over those who were so entirely under his control, our 
reverie was disturbed by the long, dull blast of two conch shells 
blown by prksts standing outside. It was as the passing bell, an- 
nouncing the demise of the old king. After several blasts, Ratu 
Lewe-ni-lovo turned towards the king elect, and greeted him : 
" Peace, sir," — a congratulation to which his false heart gave the 
lie. The chief priest, as the voice of the people, then repeated the 
salutation : " Peace, sir. Sit in peace, sir. True, the sun of one 
king has set, but our king yet lives. Peace, sir ; there are none 
here evil-minded." Tuikilakila made no reply, but sat with his 
head bent down to his breast. After a few moments of silence he 
spoke. Gazing on the corpse of his father's faithful attendant, he 
exclaimed, "Alas ! Moalevu ! " Several others having repeated 
the exclamation, he added, " There lies a woman truly wearied : 
not only in the day, but in the night also, the fire consumed the 
fuel gathered by her hands. If we awoke in the still night, the 



1 68 FIJI AND THE FIJIANS. 

sound of her feet reached our ears ; and, if spoken to harshly, she 
continued to labour only. Moalevu ! Alas ! Moalevu ! " A priest 
continued the lament : " We used not to hear Moalevu called twice." 
Similar remarks, with others on the recent struggles of the dead 
women, the skill of the stranglers, the quantity of cloth on which 
the corpses lay, and the premonitory symptoms of the old king's 
decease, occupied the remainder of the time. 

Preparations being made for removing the bodies, we, having no 
further cause for staying, retired from " the large house." In doing 
so I noticed an interesting female, oiled and dressed in a new liku, 
carrying a long bamboo, the top of which contained about a pint 
of water, which, as the bodies were carried out at one door, she 
poured on the threshold of another, and then retired by the 
way she came. The words of the widow of Tekoah were thus 
brought, with peculiar force, to my mind : " For we must needs die, 
and are as water spilt on the ground, which cannot be gathered up 
again." My inquiry into the origin and meaning of this act resulted 
in nothing satisfactory. Neither could I learn why the side of the 
house was broken down, to make a passage for the aged king to be 
carried through, when there were sufficient doorways close at hand. 
The bodies of the strangled women, having been secured in mats, 
were carried on biers to the sea-side. They were placed one on 
either end of a canoe, with the old king on the front deck, attended 
by the queen and the mata, who with a fan kept the insects off him. 
Thus was Tuithakau carried to Weilangi, to the sepulchre of the 
kings. 

Tongans were appointed to bury the king. The grave had been 
dug by the people of the place, and lined with mats, on which the 
Tongans laid the bodies of the women, and on them the once 
powerful chief. The shell ornaments were taken off his person, 
which was then covered with cloth and mats, and the earth heaped 
upon him. He was heard to cough after a considerable quantity of 
soil had been thrown in the grave. These latter particulars I received 
from those who buried him, as I could not, by my presence, seem to 
sanction the unnatural deed. 

On the death of the Tuithakau, it is customary to strangle his 
herald : the present one, however, escaped, since he only acted as 
deputy for the proper officer. A family on the opposite coast — 
Vanua Levu — enjoys the privilege of supplying a hale man to be 
buried with the king, that he may go before, and hold the Fijian 
Cerberus. On the present occasion no such man could be found* 



MANNERS AND CUSTOMS. 1 69 

and the old chief was even sent to meet the dangers of the gloomy 
path without a club. 

Next day, the kana-bogi, or fasting till evening, commenced. 
This is observed during ten or twenty days. Many made themselves 
'■ bald for the dead " ; some by shearing the head only, others by 
cutting off whiskers and beard as well. Females burnt their bodies, 
and orders were issued that one hundred fingers should be cut off ; 
but only sixty were amputated, one woman losing her life in conse- 
quence. The fingers, being each inserted in a slit reed, were stuck 
along the eaves of the king's house. Toes are never taken off for 
this purpose. Some, to express their grief, merely make bare the 
crown of the head. 

The following ceremonies were confused and boisterous. Com- 
panies of young men danced, shouted, and made perfect uproar for 
several successive nights. The blindfolded lads tried to hit the 
hanging water-vessel, and, if successful, were to become great 
warriors. The common women, at this time, are not allowed to eat 
flesh or fish ; and the chief wife, for three months following, may 
not touch her own food with her hands. The coast for four miles 
was made tabu, so that no one might fish there ; and the nuts, for 
at least six miles, were made sacred. 

Real sorrow among these people is sometimes indicated by 
abstinence from fruit, fish, or other pleasant food, for several months 
together, or by the use of leaves for dress, instead of any manu- 
factured clothing. Denying themselves the luxury of oil on their 
bodies, or a mat to lie on, and lying whole nights on the grave of 
their friend, are other modes of expressing grief. The native word 
for "widow" refers to the practice of women neglecting to dress their 
heads for some time after the husband's death. The manifestations 
of mourning just described are optional : the following are exacted 
by custom. Vakavidiulo, "jumping-of-maggots," is a bitter lamen- 
tation for the dead, to which friends assemble on the fourth day after 
the funeral, and which consists in picturing to themselves the corrup- 
tion which has taken place in the dead body of the departed. In 
strongest contrast with this custom is one observed on the fifth night, 
called the vakadredre, " causing-to-laugh." On this occasion com- 
panies gather together, and entertain the friends of the dead with 
comic games, in which decency is not always regarded, for the pur- 
pose of helping them to forget their grief. About the tenth day, or 
earlier, the women arm themselves with cords, switches, and whips, 
and fall upon any men below the highest chiefs, plying their weapons 



170 FIJI AND THE FIJIANS. 

unsparingly. I have seen- grave personages, not accustomed to move 
quickly, flying with all possible speed before a company of such 
women. Sometimes the men retaliate by bespattering their assail- 
ants with mud ; but they use no violence, as it seems to be a day on 
which they are bound to succumb. 

Funeral banquets are made out of respect to the dead, and to 
comfort the surviving friends. This is not only done by those near 
at hand, but by those at a distance. If these should not hear of 
the death for a year, a feast of the dead is prepared directly the 
news reaches them. Bogi drau, "hundred nights," whatever it 
meant originally, is now the name of a feast at which the mourners 
return to their usual mode of life, after having abstained for ten or 
more days. 

Every canoe arriving at a place for the first time after the death 
of a great chief, must show the loloku of the sail. A long mast, 
fixed to the mast-head or yard, is sometimes the loloku, or a whale's 
tooth is thrown from the mast-head so as to fall into the water, 
when it is scrambled for by people from the shore. When the 
canoe gets nearer in, the sail and mast are both thrown into the 
water. 

The lawa ni mate is, perhaps, the final ceremony, and signifies 
the accomplishing of some unusually large or good work, as the 
building of a canoe, or the making of an immense ball of sinnet, 
bale of cloth, or roll of matting, in memory of the dead, whose 
name the production thus completed bears. Thus the Ra Marama 
was built in memory of the queen of Thakaundrovi. When the 
lawa ni mate is a canoe, it is, while in progress, regularly "awoke" 
every morning before the carpenters begin their day's work, and 
"put to sleep" again when they have finished. This is done at 
each time by a merry beat of drums. 

One custom I observed only on Lakemba. A long line of women, 
each bearing on her shoulder or hip a green basket of white sand, 
to cover over the grave, went singing in a clear tone, " E-ui-e" 
while another party answered " E yara" j thus producing a solemn 
and agreeable effect on the mind of a stranger. While still igno- 
rant of Fijian manners, I approached such a company as I should 
a funeral procession at home ; but a loud burst of laughter told me 
that it was mere ceremony without feeling. 

In the case of a chief drowned at sea, or slain and eaten in war, 
the loloku is carefully observed, as well as if the deceased had died 
naturally, and been buried in a strange land. But in these instances 



MANNERS AND CUSTOMS. 171 

the grief of the survivors is more impassioned, and their desire to 
manifest it by dying is more enthusiastic. 

When Ra Mbithi, the pride of Somosomo, was lost at sea, seven- 
teen of his wives were destroyed. After the news of the massacre 
of the Namena people at Viwa in 1839, eighty women were 
strangled to accompany the spirits of their murdered husbands. 

Before leaving this dark subject, it demands more full and 
explicit examination. It has been said that most of the women 
thus destroyed are sacrificed at their own instance. There is truth 
in this statement ; but unless other facts are taken into account, it 
produces an untruthful impression. Many are importunate to be 
killed, because they know that life would thenceforth be to them 
prolonged insult, neglect, and want. Very often, too, their resolu- 
tion is grounded upon knowing that their friends or children have 
determined that they shall die. Some women have been known to 
carry to the grave the mats in which they and their dead husbands 
were to be shrouded, and, on their arrival, have helped to dig their 
own tomb. They then took farewell of their friends. Some have 
submitted their neck to the cord, or seated themselves in the grave, 
in silence. Others have spent their last breath in wishing for their 
friends success in war, plentiful crops, and whatever might make 
them happy. Generally such courage is forced, or the result of 
despair. Death offers an escape from the suffering and wrong 
which await the woman who survives her husband ; and the dark 
grave is an asylum into which she hastens from "the bitterness 
and sting of taunting tongues." 

If the friends of the woman are not the most clamorous for her 
death, their indifference is construed into disrespect either for her 
late husband or his friends, and would be accordingly resented. 
Thus the friends and children of the woman are prompted to urge 
her death, more by self-interest than affection for her, and by fear 
of the survivors rather than respect for the dead. Another motive 
is to secure landed property belonging to the husband, to obtain 
which they are ready to sacrifice a daughter, a sister, or a mother. 
Many a poor widow has been urged by the force of such motives 
as these, more than by her own apparent ambition, to become the 
favourite wife in the abode of spirits. 

The husbands of two Na'Sau women were shot in war, and they 
were doomed to be strangled. They had a slight acquaintance with 
the truths of Christianity, and feared the future ; besides this, one 
of them was with child. A native teacher begged their lives on 



172 FIJI AND THE FIJIAN S. 

these considerations. The women wished to' live, and said, " Our 
case is one to cause pity ; but we dare not live ; our friends dare 
not save us." Very few escape through a failure on the part of the 
executioner. It is said that one such case occurred in Ovalau. While 
the people sung their mournful dirges over a man and his wife, they 
were surprised by the latter showing signs of life. A messenger 
was at once sent to the chief of the place, to inquire what was to 
be done. As he had already experienced some trouble in the case 
through foreign intervention on behalf of the woman's life, he re- 
turned the following answer : " If any of you so love the woman as 
to die with her, strangle her again ; for I have made up my mind 
that those who kill her shall be buried with her." No one was found 
to insist upon her death,, either for affection or interest. 

Some women, it is said, submit to be strangled that they may prove 
thereby the legitimacy of their children. This particularly refers to 
such children as are vasus. 

Cases in which women would not be saved have sometimes come 
under my notice. When Mbati Namu was killed, the relatives 
of Sa Ndrungu, his chief wife, brought and offered her to his 
friends. I presented my soro for her life, but it was neutralized by 
her friends presenting one to " press it down." I made another 
offering, gained my point, and sent the disappointed murderers about 
their business, — one holding a bottle of oil, another turmeric powder, 
and a third the instrument of death, — all sad at heart that these 
were not to be used. A short time after, in consequence of the 
dissatisfaction of her friends, the womari left the Christian village, 
crossed the river, and entered the house of the man who was most 
anxious to destroy her, taking her stand in the midst, so as to inti- 
mate that she gave herself up to his will. I followed, and got per- 
mission from the dead chiefs brother to take her back with me, and 
by taking my proffered hand she might have lived. She intimated 
her sense of my kind intention, but declined to accompany me. 
Next morning she was strangled. 

Many, however, were saved through our efforts, and some were 
thankful for the deliverance. A Somosomo woman received a 
reprieve, which we had obtained from the king, just as she was being 
oiled and dressed for death. It was evidently not unwelcome ; but 
it would have been at the risk of her reputation to have said or done 
anything indicative of gratitude. A vexatious circumstance took 
place on Taviuni. A chief of that island was slain on Vanua Levu, 
in war. On receiving information of this, the principal women soon 



MANNERS AND CUSTOMS. 1 73 

assembled in his house to prepare for the murder of his wives ; but 
an interdict from the king prevented them, and the prey was rescued. 
But they were not to be defeated. The prohibition did not include 
the chiefs mother, whom they at once surrounded, and, before we 
could get authority to check them, dispatched her with their own 
hands. Often on that island have I been compelled to acknowledge 
the truth of the couplet, — 

11 O woman ! woman ! wh9n to ill thy mind 
Is bent, all hell contains no fouler fiend." 

The advancing light of a merciful religion is daily exposing the 
horrors of this practice, and preparing the way for its abandonment. 
Na Thilathila, a heathen whose children were Christians, was visited 
by them on the death of her husband. They admonished her that 
she was dying without preparation for so solemn a change. She 
replied, " I know it. I know it. As certainly as I die, I shall go to 
the flaming fire ; but there is no remedy, there is no one to procure 
my reprieve." One case I knew, in which a Christian man tore the 
cord from the neck of his heathen cousin, and rescued her, amidst 
the cuffs and execrations of those who had commenced the work of 
death. One heathen woman saved herself by stratagem. Having 
directed a man how he might obtain her deliverance, she gave her- 
self up, and was outrageously determined to die. The friend pursued 
the plan she had advised, and they retired together to laugh oyer its 
success. 

As it affects the children, this dreadful custom is fearfully cruel, 
depriving them of the mother when, by ordinary or violent means, 
they have become fatherless. Natural deaths are reduced to a small 
number among the heathen Fijians, by the prevalence of war and 
the various systems of murder which custom demands. A proper ex- 
amination of this subject would, I am persuaded, educe appalling 
facts. Minute inquiries of this kind have never yet been instituted ; 
but one or two made by myself on Vanua Levu will show what results 
might be expected. Of nine boys presented for baptism, three were 
brothers, and the parents of the whole would therefore number four- 
teen. Of these only four were living ; and of the rest one half had 
come to a violent death. In a class of seventeen children under 
twelve years of age I found nine orphans. None of these were 
related ; so that the parents were eighteen. Of these, two mothers 
were rescued by Christian interposition ; the remaining sixteen 
persons were all either killed in war or strangled ! 

Among the dark mysteries of death and the grave, superstition 



174 FI J! AND THE FIJIANS. 

traces her wildest and most terrible imaginings ; for herein igno- 
rance, credulity, and fear work and develope unhindered. In Fiji, as 
well as in England, the howling of a dog at night is believed to betoken 
death, and the grim dread is near indeed to the man round whose 
feet a cat purrs and rubs itself, though frequently repulsed. If rats 
scratch the mound of a woman's grave, it decides that she was 
unchaste. Popular superstition dooms that warrior to certain death 
whose face looks but indifferently after great pains have been taken 
to make it a jet black. Large " shooting-stars " are said to be gods ; 
smaller ones, the departing souls of men. Being on the sea one 
night, off the east coast of Vanua Levu, we heard, at midnight, a 
single loud report like a clap of thunder ; the sky, however, was so 
clear that all on board agreed it must be something else. Heathen 
natives, with whom we conversed next morning, assured me that it 
was "the noise of a spirit," we being near the place in which spirits 
plunge to enter the other world, and a chief in the neighbourhood 
having just died. 

The following tradition professes to account for the universal spread 
of death. When the first man, the father of the human race, was 
being buried, a god passed by this first grave, and asked what it 
meant. On being informed by those standing by that they had just 
buried their father, he said, " Do not inter him. Dig the body up 
again." " No," was the reply, "we cannot do that ; he has been dead 
four days, and stinks." " Not so," said the god ; " disinter him, and 
I promise you he shall live again." Heedless, however, of the 
promise of the god, these original sextons persisted in leaving their 
father's remains in the earth. Perceiving their perverseness, the god 
said, " By refusing compliance with my commands you have sealed 
your own destinies. Had you dug up your ancestor you would have 
found him alive, and yourselves also, as you passed from this world, 
should have been buried, as bananas are, for the space of four days, 
after which you should have been dug up, not rotten, but ripe. But 
now, as a punishment for your disobedience, you shall die and rot." 
" Oh," say the Fijians after hearing this recounted, " Oh that those 
children had dug up that body ! " 

Another tradition relates a contest between two gods as to how 
man should die. Ra Vula (the moon) contended that man should 
be like himself, — disappear awhile, and then live again. Ra Kalavo 
(the rat) would not listen to this kind proposal, but said, " Let man 
die as a rat dies." And he prevailed. 

The following contains the native reason why " death takes us 



MANNERS AND CUSTOMS. 1 75 

before we are ready or old." Between Kasavu and Nanutha, off 
the south-east coast of Vanua Levu, is a small island, which, in the 
people's imagination, bears resemblance to a canoe, and on this the 
souls in those parts pass over the river of death. The island lies 
parallel with the main, the reason assigned for which is as follows. 
When first brought there, the commander ordered it to be run with 
its bows on the shore, that the passengers might board it in good 
order, the aged first, and so on down to the children. This arrange- 
ment was set aside by others, who said that it should rather lie 
"broadside on," that all ages might come on board indiscriminately. 
And so it was. 

Leaving the notions of Fijians about the soul and a future state 
to be stated in connection with their religion, the subject which next 
demands notice is one of painful and revolting interest, viz., their 
cannibalism. 

Until recently there were many who refused to believe in the 
existence of this horrible practice in modern times ; but such 
incredulity has been forced to yield to indisputable and repeated 
evidence, of which Fiji alone can supply enough to convince a uni- 
verse, that man can fall so low as habitually to feed upon his fellow- 
men. Cannibalism among this people is one of their institutions ; 
it is interwoven in the elements of society ; it forms one of their 
pursuits, and is regarded by the mass as a refinement. 

Human bodies are sometimes eaten in connection with the build- 
ing of a temple or canoe ; or on launching a large canoe ; or on 
taking down the mast of one which has brought some chief on a 
visit ; or for the feasting of.such as take tribute to a principal place. 
A chief has been known to kill several men for rollers, to facilitate 
the launching of his canoes, the " rollers " being afterwards cooked 
and eaten. Formerly a chief would kill a man or men on laying down 
a keel for a new canoe, and try to add one for each fresh plank. 
These were always eaten as " food for the carpenters." I believe 
that this is never done now ; neither is it now common to murder 
men in order to wash the deck of a new canoe with blood. This 
is sometimes the case, and would, without doubt, have been done 
on a large scale when a first-rate canoe was completed at Somo- 
somo, had it not been for the exertion of the missionaries then 
stationed there. Vexed that the noble vessel had reached Mbau 
unstained with blood, the Mbau chiefs attacked a town, and killed 
fourteen or fifteen men to eat, on taking down the mast for the first 
time. It was owing to Christian influence that men were not 



176 FIJI AND THE FIJIANS. 

killed at every place where the canoe called for the first time. 
If a chief should not lower his mast within a day or two of his 
arrival at a place, some poor creature is killed and taken to him 
as the " lowering of the mast." In every case an enemy is pre- 
ferred ; but when this is impracticable, the first common man at 
hand is taken. It is not unusual to find " black-list" men on every 
island, and these are taken first. Names of villages or islands are 
sometimes placed on the black list. Vakambua, chief of Mba, 
thus doomed Tavua, and gave a whale's tooth to the Nggara chief, 
that he might, at a fitting time, punish that place. Years passed 
away, and a reconciliation took place between Mba and Tavua. 
Unhappily the Mba chief failed to neutralize the engagement made 
with Nggara. A day came when human bodies were wanted, and 
the thoughts of those who held the tooth were turned towards 
Tavua. They invited the people of that place to a friendly ex- 
change of food, and slew twenty-three of their unsuspecting vic- 
tims. When the treacherous Nggarans had gratified their own 
appetites by pieces of the flesh cut off and roasted on the spot, the 
bodies were taken to Vakambua, who was greatly astonished, ex- 
pressed much regret that such a slaughter should have grown out 
of his carelessness, and then shared the bodies to be eaten. 

Captives are sometimes reserved for special occasions. I have 
never been able, either by inquiry or observation, to find any truth 
in the assertion that in some parts of the group no bodies are 
buried, but all eaten. Those who die a natural death are always 
interred. Those slain in war are not invariably eaten ; for persons 
of high rank are sometimes spared this ignominy. Occasionally, 
however, as once at Mbouma, the supply is too great to be all con- 
sumed. The bodies of the slain were piled up between two cocoa- 
nut trees, and the cutting up and cooking occupied two days. The 
valekarusa, or trunk of the bodies, was thrown away. This native 
word is a creation of cannibalism, and alludes to the practice of 
eating the trunk first, as it will not keep. 

When the slain are few, and fall into the hands of the victors, it 
is the rule to eat then. Late in 1851, fifty bodies were cooked at 
one time on Namena. In such cases of plenty, the heads, hands, 
and intestines are thrown away ; but when a large party can get 
but one or two bodies, as at Natewa in 1845, every part is con- 
sumed. Native warriors carry their revenge beyond death, so that 
bodies slain in battle are often mutilated in a frightful manner, a 
treatment which is considered neither mean nor brutal. 



MANNERS AND CUSTOMS. 1 77 

When the bodies of enemies are procured for the oven, the event 
is published by a peculiar beating of the drum, which alarmed me 
even before I was informed of its import. Soon after hearing it I 
saw two canoes steering for the island, while some one on board 
struck the water, at intervals, with a long pole, to denote that they 
had killed some one. When sufficiently near they began their 
fiendish war-dance, which was answered by the indecent dance of 
the women. On the boxed end of one of the canoes was a human 
corpse, which was cut adrift and tumbled into the water soon after 
the canoe touched land, where it was tossed to and fro by the 
rising and falling waves until the men had reported their exploit, 
when it was dragged ashore by a vine tied to the left hand,. A 
crowd, chiefly females, surrounded the dead man, who was above 
the ordinary size, and expressed most unfeelingly their surprise and 
delight. " A man, truly I a ship ! a land ! " The warriors, having 
rested, put a vine round the other wrist of the bakolo — dead body 
designed for eating — and two of them dragged it, face downwards, 
to the town, the rest going before and performing the war-dance, 
which consists in jumping, brandishing of weapons, and two or 
three, in advance of the main body, running towards the town, 
throwing their clubs aloft, or firing muskets, while they assure 
those within of their capability to defend them. The following 
song was uttered in a wild monotone, finished with shrill yells : — 

" Yari au malua. Yari au malua. 
Oi au nasaro ni nomu vanua. 

Y \ mudokia ! Yi mudokia ! Yi mudokia ! 
Ki Dama le I 
Yi! u-woa-ai-a!" 
u Drag me gently. Drag me gently.. 
For I am the champion of thy land. 

Give thanks ! Give thanks ! Give thanks ! " etc. 

On reaching the middle of the town, the body was thrown down, 
before the chief, who directed the priest to offer it in due form to. 
the war-god. Fire had been placed in the great oven, and the 
smoke rose above the old temple, as the body was again drawn to 
the shore to be cut up. The carver was a young man ; but he 
seemed skilful. He used a piece of slit bamboo, with which, after 
having washed the body in the sea, he cut off the several members, 
joint by joint. He first made a long, deep gash down the abdomen, 
and then cut all round the neck down to the bone, and rapidly 
twisted off the head from the axis. The several parts were then 
folded in leaves and placed in tae oven. According to a popular 

12 



178 FIJI AND THE FIJIANS. 

rhyme, it is only the courageous who are thus treated, while life is 
the reward of cowardice : — 

11 Sa vet ko Qaqa ? " Where is the courageous ? 
Sa yara ki rara. Gone to be dragged (into the town to be cooked). 

Sa vsi ko Dadatuvu ? Where is the coward ? 

Sa la'ki tukutuku." Gone to report." 

These details will answer to the most of such scenes ; except 
that, on the larger islands, the bodies have often to be carried to a 
distance inland, when a strong stick is lashed down the back at the 
arms, knees, and sometimes the trunk, and the burden borne on the 
shoulders of two men. When the cooking is done on the field of 
battle, the dancing is dispensed with. I never saw a body baked 
whole, but have most satisfactory testimony that, on the island of 
Ngau, and one or two others, this is really done. The body is first 
placed in a sitting posture, and, when taken from the oven, is 
covered with black powder, surmounted with a wig, and paraded 
about as if possessed of life. When bakolo is to be boiled, the flesh 
is first cut from the bones. 

Revenge is undoubtedly the main cause of cannibalism in Fiji, 
but by no means invariably so. I have known many cases in which 
such a motive could not have been, present. Sometimes, however, 
this principle is horribly manifested. 

A woman taken from a town besieged by Ra Undreundre, and 
where one of his friends had been killed, was placed in a large 
wooden dish and cut up alive, that none of the blood might be 
lost. In 1850 Tuikilakila inflicted a severe blow on his old enemies 
the Nate wans, when nearly one hundred of thefn were slain, among 
whom was found the body of Ratu Rakesa, the king's own cousin. 
The chiefs of the victorious side endeavoured to obtain permission 
to bury him, since he held the high rank of Rakesa, and because 
there was such a great abundance of bakolo. " Bring him here," 
said Tuikilakila, "that I may see him." He looked on the corpse 
with unfeigned delight. " This," said he, " is a most fitting offering 
to Na Tavasara (the war-god). Present it to him : let it then be 
cooked, and reserved for my own consumption. "None shall share 
with me. Had I fallen into his hands, he would have eaten me : 
now that he has fallen into my hands, I will eat him." And it is 
said that he fulfilled his words in a few days, the body being lightly 
baked at first, and then preserved by repeated cooking. 

When I first knew Loti, he was living at Na Ruwai. A few years 
before, he killed his only wife and kte her. She accompanied him 



MANNERS AND CUSTOMS. 1 79 

to plant taro, and when the work was done he sent her to fetch 
wood, with which he made a fire, while she, at his bidding, collected 
leaves and grass to line the oven, and procured a bamboo to cut 
up what was to be cooked. When she had cheerfully obeyed his 
commands, the monster seized his wife, deliberately dismembered 
her, and cooked and ate her, calling some to help him in consuming 
the unnatural feast. The woman was his equal, one with whom he 
lived comfortably ; he had no quarrel with her or cause of com- 
- plaint. Twice he might have defended his conduct to me, had he 
been so disposed, but pie merely assented to the truth of what I 
here record. His only motives could have been a fondness for 
human flesh, and a hope that he should be spoken of and pointed 
out as a terrific fellow. 

Those who escape from shipwreck are supposed to be saved 
that they may be eaten, and very rarely are they allowed to live. 
Recently, at Wakaya, fourteen or sixteen persons, who lost their 
canoe at sea, were cooked and eaten. 

So far as I can learn, this abominable food is never eaten raw, 
although the victim is often presented in full life and vigour. Thus 
young women have been placed alive beside a pile of food given by 
the Kandavuans to the chiefs of Rewa. I knew also of a man 
being taken alive to a chief on Vanua Levu, and given him to eat. 
In such cases they would be killed first. 

Some of the heathen chiefs hate cannibalism, and I know several 
who could never be induced to taste human flesh. These, how- 
ever, are rare exceptions to the rule. No one who is thoroughly 
acquainted with the Fijians can say that this vitiated taste is not 
widely spread, or that there is not a large number who esteem such 
food a delicacy, giving it a decided preference above all other. The 
practice of kidnapping persons, on purpose to be eaten, proves that 
this flesh is in high repute. I have conversed with those who had 
escaped, severely wounded, from an attempt to steal them, as a sup- 
ply for a forthcoming feast ; and one of the last bodies which I saw 
offered to a chief was thus obtained for the special entertainment 
of the distinguished visitor. 

Cannibalism does not confine its selection to one sex, or a par- 
ticular age. I have seen the grey-headed and children of both 
sexes devoted to the oven. I have laboured to make the murderers 
of females ashamed of themselves ; and have heard their cowardly 
cruelty defended by the assertion that such victims were doubly 
good — because they ate well, and because of the distress it caused 



i8o 



FIJI AND THE FIJIANS. 



their husbands and friends. The heart, the thigh, and the arm 
above the elbow are considered the greatest dainties. The head is 
the least esteemed, so that the favourite wife of Tuikilakila used to 
say it was " the portion for the priests of religion." 

Women seldom eat of bakolo, and it is forbidden to some of the 
priests. On the island of Moala, graves were not unfrequently 
opened for the purpose of obtaining the occupant for food. Chiefs 
say that this has also been done on Vanua Levu. Part of an un- 
buried body was stolen and eaten in 1852. When there are several 
bodies, the chief sends one or more to his friends ; when only one, 
it is shared among those nearest to him ; and if this one has been 
a man of distinction, and much hated, parts of him are sent to 
other chiefs fifty or a hundred miles off. It is most certainly true 
that, while the Fijian turns with disgust from pork, or his favourite 
fish, if at all tainted, he will eat bakolo when fast approaching 
putrescence. 

Human bodies are generally cooked alone. I know of but one ex- 
ception, when a man and a boar were baked in the same oven. 
Generally, however, ovens and pots in which human flesh is 
cooked, and dishes or forks used in eating it, are strictly tabu for 
any other purpose. The cannibal fork seems to be used for taking 
up morsels of the flesh when cooked as a hash, in which form 

the old people prefer it. It seems 
strange that men-eaters should be 
afraid to eat the porpoise, because 
it had ribs like a man ; yet many 
old heathens have assured me that 
they used to have such fears. 

Rare cases are known'in which 
a chief has wished to have part 
of the skull of an enemy for a 
soup-dish or drinking-cup, when 
orders are accordingly given to 
his followers not to strike that man 
on the head. The shin-bones of 
all bakolos are valued, as sail- 
needles are made from them, if 
these bones are short, and not 
claimed by a chief, there is a scramble for them among the inferiors, 
who sometimes almost quarrel about them. 

Would that this horrible record could be finished here ! but the 




Cannibal Forks. 



MANNERS AND CUSTOMS. I '8 1 

^akatotoga, the " torture," must be noticed. Nothing short of the 
most fiendish cruelty could dictate some of these forms of torment, 
the worst of which consists in cutting off parts and even limbs of 
the victim while still living, and cooking and eating them before 
his eyes, sometimes finishing the brutality by offering him his own 
-cooked flesh to eat. I could cite well authenticated instances of 
such horrors, but their narration would be far more revolting than 
profitable. 

The names of Tampakauthoro, Tanoa, Tuiveikoso, Tuikilakila, 
and others, are famous in Fiji for the quantity of human flesh 
which they have individually eaten. But these are but insignificant 
cannibals in comparison with Ra Undreundre of Rakiraki. Even 
Fijians name him with wonder. Bodies procured for his consump- 
tion were designated lewe ni bi. The bi is a circular fence or pond 
made to receive turtles when caught, which then becomes its lewena, 
" contents." Ra Undreundre was compared to such a receptacle, 
standing ever ready to receive human flesh. The fork used by this 
monster was honoured with a distinctive epithet. It was named Un- 
droundro; a word used to denote a small person or thing carrying a 
great burden. This fork was given by his son, Ra Vatu, to my 
respected friend, the Rev. R. B. Lyth, in 1 849. Ra Vatu then spoke 
freely of his father's propensity, and took Mr. Lyth nearly a mile 
beyond the precincts of the town, and showed him the stones by 
which his father registered the number of bodies he had eaten 
u after his family had begun to grow up." Mr. Lyth found the line 
of stones to measure two hundred and thirty-two paces. A teacher 
who accompanied him counted the stones, — eight hundred and 
seventy-two. If those which had been removed were replaced, the 
whole would certainly have amounted to nine hundred. Ra Vatu 
asserted that his father ate all these persons himself, permitting no 
one to share them with him. A similar row of stones placed to 
mark the bodies eaten by Naungavuli contained forty-eight, when 
his becoming a Christian prevented any further addition. The whole 
family were cannibals extraordinary ; but Ra Vatu wished to exempt 
himself. 

It is somewhat remarkable that the only instance of cannibalism 
in Fiji witnessed by any gentleman of the United States Exploring 
Expedition, was the eating of a human eye, — a thing which those 
who have seen many bodies eaten never witnessed, the head, as has 
'been stated already, being generally thrown away. 

One who had been out a very short time in Fiji wrote thus to me ; 



182 FIJI AND THE FIJIANS. 

" I have been to Mbau thrice, and have witnessed something of 
Fijian horrors each time. First visit, I saw them opening an oven 
and taking a cooked human body out of it : second visit, limbs of 
a body preparing for being baked : third visit, a woman of rank 
who had just had her nose cut off." Visitors, however, generally 
manifest considerable incredulity on this subject ; though it would 
not require a long stay actually among the people to place the 
matter beyond doubt. An English lieutenant manifested a good 
deal of unbelief, until he found his head in pretty close contact 
with parts of several men which hung from a tree near the oven, 
where, a few days before, their bodies had been cooked. 

Whatever may have been the origin of man-eating in Fiji — 
whether famine or superstition — there is not the slightest excuse 
for its continuance. Food of every kind abounds, and, with a little 
effort, might be vastly increased. The land gives large supply spon- 
taneously, and undoubtedly is capable of supporting a hundred 
times the number of its present inhabitants. 

In the foregoing details all colouring has been avoided, and many 
facts, which might have been advanced, have been withheld. All 
the truth may not be told. But surely enough has been said to 
prove that the heathenism of Fiji has, by its own uninfluenced 
development, reached the most appalling depth of abomination. 
The picture, without exaggerating, might have been far darker ; 
but it is dark enough to awaken sympathy for a people so deplor- 
ably fallen, and to quicken an earnest longing that their full 
deliverance maybe at hand.* 



Chapter VII.— Religion. 



AN examination of the religious system of the Fijians is attended 
with considerable difficulty. Their traditional mythology is 
dark, vague, and perplexing. Each island has its own gods, each 
locality its own superstitions, and almost each individual his own 
modification of both. Yet, amidst all this confusion, there may be 

* It is but just to state, that much detail and illustrative incident furnished by the 
author on this subject have been withheld, and some of the more horrible features of 
the rest repressed or softened. — Editor. 



RELIGION. 183 

traced certain main tracks of belief, appearing again and again from 
among the undefined legends — wild, or puerile, or filthy — in which 
they are often lost. In these, without being over fanciful, there 
may be found some points of interest in the study of comparative 
mythology. 

The idea of deity is familiar to the Fijian ; and the existence of 
an invisible superhuman power, controlling or influencing all earthly 
things, is fully recognized by him. Idolatry — in the strict sense of 
the term — he seems to have never known ; for he makes no attempt 
to fashion material representations of his gods, or to pay actual 
worship to the heavenly bodies, the elements, or any natural objects. 
It is extremely doubtful whether the reverence with which some 
things, such as certain clubs and stones, have been regarded, had 
in it anything of religious homage. 

The native word expressive of divinity is kalou^ which, while used 
to denote the people's* highest notion of a p god, is also constantly 
heard as a qualificative of anything great or marvellous, or, accord- 
ing to Hazlewood's Dictionary, " anything superlative, whether good 
or bad." Unless — as seems probable — the root-meaning of the term 
is that of wonder and astonishment, this latter use of it presents an 
interesting analogy to the similar form of speech in Hebrew. Often 
the word sinks into a mere exclamation, or becomes an expression of 
flattery. " You are a kalou 1 " or, " Your countrymen are gods ! " is 
often uttered by the natives, when hearing of the triumphs of art 
among civilized nations. In this case, however, it js a courteous 
way of declaring unbelief, or their own disinclination to attempt an 
imitation of what they admire. 

It is remarkable that the gods of eastern Polynesia seem to be 
unknown to the Fijians, in whose polytheistic mythology the objects 
of worship are divided into two classes ; kalou vu, gods strictly so 
called, and kalou yalo, deified mortals, like the daemons of classic 
Greece. The exalted individuals of the first grade are supposed to 
be absolutely eternal ; but those of the second order, though raised 
far above humanity, are subject to its passions, wants, accidents, and 
even death. These are the spirits of chiefs, heroes, and friends. 
But monsters and abortions are often ranked here ; and the list, 
already countless, is capable of constant increase, every object that 
is specially fearful, or vicious, or injurious, or novel, being eligible 
for admission. This seems further to support the hypothesis ad- 
vanced above as to the origin of the title kalou. 
The god most generally known in Fiji is Ndengei, who seems to 



184 FIJI AND THE FIJIANS. 

be an impersonation of the abstract idea of eternal existence. He 
is the subject of no emotion or sensation, nor of any appetite, 
except hunger. The serpent — the world-wide symbol of eternity — 
is his adopted shrine. Some traditions represent him with the 
head and part of the body of that reptile, the rest of his form 
being stone, emblematic of everlasting and unchangeable duration. 
He passes a monotonous existence in a gloomy cavern, the hollow 
of an inland rock near the N.E. end of Viti Levu, evincing no 
interest in any one but his attendant, Uto, and giving no signs of 
life beyond eating, answering his priest, and changing his position 
from one side to the other. There are points in this description 
which remind one of the Cronos of Grecian mythology. Although 
Ndengei ranks as supreme among the gods, yet he is less wor- 
shipped than most of his inferiors. Except about Rakiraki, he has 
scarcely a temple, and even there his worshippers do not always 
use him well. The natives suppose that Uto comes to attend 
every feast at Rakiraki, and, on his return, Ndengei inquires what 
portion of food has been allotted to him. The consequent mortifi- 
cation is made the subject of a humourous song, supposed to con- 
tain a dialogue between the god and his attendant. 

Ndengei. — " Have you been to the sharing of food to-day ? " 

Uto. — " Yes : and turtles formed a part ; but only the under- 
shell was shared to us two." 

Nd. — " Indeed, Uto ; This is very bad. How is it ? We made 
them men, placed them on the earth, gave them food, and yet they 
share to us only the under- shell. Uto, how is this ?" 

The other gods are proud, envious, covetous, revengeful, and the 
subject of every basest passion. They are demonized heathen, — 
monster expressions of moral corruption. Some of them had a 
monster origin, and wear a monster shape. Ndandavanua was 
produced from the centre of a large stone. Rokomoutu was a 
son of Ndengei's sister, and insisted upon being born from her 
elbow. Soon after his birth he assumed " a chief-like appearance/' 
and showed the amiableness of his disposition by threatening to 
devour his mother and friends, unless they acknowledged him as 
a god. 

Thangawalu, his mother's first-born, came into the world a 
giant, two months after conception, and rapidly grew to the height 
of sixty feet. His remarkable forehead — eight spans high — gives 
him his name. 

Roko Mbati-ndua, "the one-toothed lord/' has the appearance 



RELIGION. 185 

of a man with wings instead of arms, and emits sparks of fire in 
his flight through the air. On his wings are claws with which to 
catch his victims, and his one tooth, fixed in the lower jaw, rises 
above his head. Lingakau is the wooden-handed. Kokola has 
eight arms, indicative of mechanical skill. Matawalu has eight 
eyes, denoting wisdom. Ra Nambasanga has two bodies — one 
male and the other female — united after the fashion of the Siamese 
twins. Waluvakatini, "ten times eight," has that number of 
stomachs. 

Then there is Kanusimana, who "spits miracles," i.e., does 
them easily. Naitono is the leper. Mbakandroti is the name 
of a war-god worshipped at Na Vunindoaloa, and implies that if 
he were to use nothing stronger than the pandanus leaf for fortifi- 
cation, it would be impregnable to human power. 

The names of some gods indicate their habits. Thus, Tunam- 
banga is the adulterer. Ndauthina steals women of rank and 
beauty by night or torch-light. KUMBUNAVANUA is the rioter ; 
Mbatimona, the brain-eater ; Ravuravu, the murderer; Maina- 
tavasara, fresh from the cutting up or slaughter ; and a host 
besides of the same sort. 

Among the lower order of gods imagination finds less scope. 
These are generally described as men of superior mould and car- 
riage, and bear a close analogy to the lares, lemtires, and genii of 
the Romans. Their influence is of the same limited kind ; but 
they are never represented by images, and have not always shrines. 
Admission into their number is easy, and any one may secure his 
own apotheosis who can insure the services of some one as his 
representative and priest after his decease. 

The rank of the gods below Ndengei is not easily ascertained, 
each district contending for the superiority of its own divinity. 
Tokairambe and Tui Lakemba Randinandina seem to stand 
next to Ndengei, being his sons, and acting as mediators by trans- 
mitting the prayers of suppliants to their father. Ndengei's grand- 
children rank next, and, after them, more distant relations, and 
then "Legion." 

Some of the gods confine their attention to this earth, the higher 
presiding over districts and islands, and the rest over tribes and 
families, their influence never reaching beyond their own special 
jurisdiction. Others, as Ravuyalo, Lothia, and some few more,, 
find employment in Hades. 

Nearly every chief has a god in whom he puts special trust ; 



1 86 FIJI AND THE FIJIANS. 

and a few are of opinion that their god follows them wherever they 
go. Different classes have their own tutelary deities. Rokova 
and ROKOLA are trusted in by the carpenters, ROKO VOUA and 
Vosavakandua by the fishermen. The same deity is worshipped 
in different places by different names. Ratu Maimbulu of Mbau 
is known at Somosomo, at Ratu Levu, and on Vanuambalavu and 
other places, as Mai Wakolotu. 

It has already been asserted that the Fijians are unacquainted 
with idols properly so called ; but they reverence certain stones as 
shrines of the gods, and regard some clubs with superstitious respect, 
like the Scythians, who treated a scymitar as the symbol of their 
war-god. In addition to these, certain birds, fish, plants, and some 
men, are supposed to have deities closely connected with or resid- 
ing in them. At Lakemba, Tui Lakemba, and on Vanua Levu, 
Ravuravu, claim the hawk as their abode ; Viavia, and other gods, 
the shark. One is supposed to inhabit the eel, and another the 
common fowl, and so on until nearly every animal becomes the 
shrine of some deity. He who worships the god dwelling in the 
eel must never eat of that fish, and thus of the rest ; so that some 
are tabu from eating human flesh, because the shrine of their god 
is a man. The people clearly maintain the Popish distinction 
between the material sign and the spiritual essence symbolized : 
but, in one case as in the other, the distinction seems sometimes to 
be practically lost. Thus the land-crab is the representative of 
Roko Suka, one of 'the gods formerly worshipped in Tiliva, where 
land-crabs are rarely seen, so that a visit from one became an 
important matter. Any person who saw one of these creatures, 
hastened to report to an old man, who acted as priest, that their god 
had favoured them with a call. Others were forthwith given that 
new nuts should be gathered, and a string of them was formally 
presented to the crab, to prevent the deity from leaving with an 
impression that he was neglected, and visiting his remiss worship- 
pers with drought, dearth, or death. 

Rude consecrated stones are to be seen near Vuna, where offerings 
of food are sometimes made. Another stands on a reef near Naloa, 
to which the natives tamaj and one near Thokova, Na Viti Levu, 
named Lovekaveka, is regarded as the abode of a goddess, for 
whom food is prepared. This, as seen in the engraving, is like a 
round, black milestone, slightly inclined, and has a liku tied round 
the middle. The shrine of O Rewau is a large stone, which, like 
the one near Naloa, hates mosquitoes and keeps them from collect- 



RELIGION. 



187 



ing where he rules : he has also two large stones for his wives, one 
of whom came from Yandua, and the other from Yasawa. Al- 
though no one pretends to know the origin of Ndengei, it is said 
that his mother, in the form of two great stones, lies at the bottom 




*«^*X 



Sacred Stones. 



of a moat. Stones are also used to denote the locality of some 
gods, and the occasional resting-places of others. On the southern 
beach of Vanua Levu a large stone is seen, which has fallen upon 
a smaller one. These, it is said, represent the gods of two towns 
on that coast fighting, and their quarrel has for years been adopted 
by those towns. 

Nearly every town or village has one or more bures, or " temples" ; 
some have many, which are well built, no pains being spared in 
their erection and finish. The quantity of sinnet used in the deco- 
ration of some of these is immense ; for every timber is covered 
with it, in various patterns of black and red. Reeds wrapped with 
the same material are used for lining door and window openings, 
and between the rafters and other spars. Sinnet-work is seen in 
every part, and hangs in large cords from the eaves. Spears are 
often used for laths in thatching temples, as well as for fastening 
the thatch of the ridge-pole, on the projecting ends of which white 
cowries are fixed, or hang in long strings to the ground. 

The spot on which a chief has been killed is sometimes selected 
as the site of the bure, which is generally placed upon a raised 
foundation, thrown up to the height of from three to twenty feet, 
and faced with dry rubble-work of stone. The ascent is by a thick 
plank, having its upper face cut into notched steps. 



1 88 FIJI AND THE FIJIANS. 

On setting up the pillars of a temple, and again when the build- 
ing is complete, men are killed and eaten. On Vanua Levu, trum- 
pet shells are blown, at intervals of one or two hours, during the 
whole progress of the erection. 



Bure of Na Tavasara, Taviuni. 

The bure is a very useful place. It is the council-chamber and 
town-hall ; small parties of strangers are often entertained in it, 
and the head persons in the village even use it as a sleeping-place. 
Though built expressly for the purposes of religion, it is less devoted 
to them than any others. Around it plantains and bread-fruit 
trees are often found, and yaqona is grown at the foot of the terrace, 
the produce of each being reserved for the priests and old men. 
Several spears set in the ground, or one transfixing an earthen pot, 
as well as one or more blanched human skulls, are not uncommonly 
arranged in the sacred precincts. 

Votive offerings, comprising a streamer or two, with a few clubs 
and spears, decorate the interior, while a long piece of white mast 
fixed to the top-, and carried down the angle of the roof so as to 
hang before the corner-post and lie on the floor, forms the path 
down which the god passes to enter the priest, and marks the holy 
place which few but he dare approach. If the priest is also a doctor 
in good practice, a number of hand-clubs, turbans, necklaces of 
flowers, and other trifles paid as fees, are accumulated in the temple. 
A few pieces of withered sugar-cane are often seen resting over the 



RELIGION. 189 

wall-plate. In one bure I saw a huge roll of sinnet ; and in another, 
a model of a temple, made of the same material. In one at Mbau 
parts of victims slain in war are often seen hung up in clusters. 
From some temples the ashes may not be thrown out, however they 
may accumulate until the end of the year. The clearing out takes 
place in November, and a feast is made on the occasion. 

There are priestesses in Fiji ; but few of sufficient importance to 
have a temple ; and in the case of these, it merely serves as a place 
for sleeping, and the storing of offerings. 

Bures are often unoccupied for months, and allowed to fall into 
ruin, until the chief wants to make some request to the god, when 
the necessary repairs are first carried out. Nothing like regular 
worship or habitual reverence is found, and a principle of fear seems 
the only motive to religious observances ; and this is fully practised 
upon by the priests, through whom alone the people have access to 
the gods, when they wish to present petitions affecting their social 
or individual interest. When matters of importance are involved, 
the soro or offering consists of large quantities of food, together with 
whales' teeth. In smaller affairs, a tooth, club, mat, or spear, is 
enough. Young nuts, covered with turmeric powder, formed the 
meanest offering I have known. On one occasion, when Tuikilakila 
asked the help of the Somosomo gods in war, he built the war-god 
a large new temple, and presented a great quantity of cooked food, 
with sixty turtles, besides whales' teeth. 

Part of the offering — the sigana — is set apart for the deity, the rest 
forming a feast of which all may partake. The portion devoted to 
the god is eaten by his priest, and by old men ; but to youths and 
women it is tabu. 

Strangers wishing to consult a god, cut a quantity of firewood for 
the temple. Sometimes only a dish of yam or a whale's tooth is 
presented. It is not absolutely necessary for the transaction to take 
place at a temple. I have known priests to become inspired in a 
private house, or in the open air ; indeed, in some parts of Fiji, the 
latter is usually the case. 

One who intends to consult the oracle dresses and oils himself, 
and, accompanied by a few others, goes to the priest, who, we will 
suppose, has been previously informed of the intended visit, and is 
lying near the sacred corner, getting ready his response. When the 
party enters he rises, and sits so that his back is near to the white 
cloth by which the god visits him, while the others occupy the 
opposite side of the bure. The principal person presents a whale's 



I QO FIJI AND THE FIJIANS. 

tooth, states the purpose of the visit, and expresses a hope that the 
god will regard him with favour. Sometimes there is placed before 
the priest a dish of scented oil, with which he anoints himself, and 
then receives the tooth, regarding it with deep and serious attention. 
Unbroken silence follows. The priest becomes absorbed in thought, 
and all eyes watch him with unblinking steadiness. In a few minutes 
he trembles ; slight distortions are seen in his face, and twitching 
movements in his limbs. These increase to a violent muscular 
action, which spreads until the whole frame is strongly convulsed, 
and the man shivers as with a strong ague fit. In some instances 
this is accompanied with murmurs and sobs, the veins are greatly 
enlarged, and the circulation of the blood quickened. The priest 
is now possessed by his god, and all his words and actions are con- 
sidered as no longer his own, but those of the deity who has entered 
into him. Shrill cries of " Koi au ! Koi au!" "It is I ! It is I !" 
fill the air, and the god is supposed thus to notify his approach- 
While giving the answer, the priest's eyes stand out and roll as 
in a frenzy ; his voice is unnatural, his face pale, his lips livid, his 
breathing depressed, and his entire appearance like that of a furious 
madman. The sweat runs from every pore, and tears start from his 
strained eyes ; after which the symptoms gradually disappear. The 
priest looks round with a vacant stare, and, as the god says, " I 
depart," announces his actual departure by violently flinging himself 
down on the mat, or by suddenly striking the ground with a club, 
when those at a distance are informed by blasts on the conch, or the 
firing of a musket, that the deity has returned into the world of 
spirits. The convulsive movements do not entirely disappear for 
some time ; they are not, however, so violent as to prevent the 
priest from enjoying a hearty meal, or a draught of yaqona, or a 
whiff of tobacco, as either may happen to be at hand. Several 
words are used by the natives to express these priestly shakings. 
The most common are sika and kudru. Sika means " to appear," 
and is used chiefly of supernatural beings. Kudru means "to grunt 
or grumble." One word refers to the appearance, and the other to 
the sound, attendant upon these inspired shakings. 

As whatever the bete or priest says during the paroxysm is sup- 
posed to be direct from the god, a specimen or two of these responses 
will be interesting. The occasion presents a favourable oppor- 
tunity for boasting, and the response is often prefaced by lauding 
the god. A priest of Ndengei, speaking for that divinity, once said, 
" Great Fiji is my small club. Muaimbila is the head ; Kamba is 



RELIGION. 191 

the handle. If I step on Muaimbila I shall sink it into the sea, 
whilst Kamba shall rise to the sky. If I step on Kamba it will be 
lost in the sea, whilst Muaimbila would rise into the skies. Yes, 
Viti Levu is my small war-club. I can turn it as I please. I can 
turn it upside down." 

Complaints are also made at these times. A man who was 
inspired by Tanggirianima said, " I and Kumbunavanua only are 
gods. I preside over wars, and do as I please with sickness. But 
it is difficult for me to come here, as the foreign god fills the place. 
If I attempt to descend by that pillar, I find it pre-occupied by the 
foreign god. If I try another pillar, I find it the same. However 
we two are fighting the foreign god ; and if we are victorious we 
will save the woman. I will save the woman. She w T ill eat food 
to-day. Had I been sent for yesterday, she would have eaten then," 
etc. The woman, about whose case the god was consulted, died a 
few hours after these assurances of life. 

A party who had been defeated in war made a second application 
to their god, who replied, " My name is Liu ka ca, ka muri ka 
vinaka? " Evil first, and good afterwards." 

Occasionally the priest is the medium of communicating to a 
chief the general opinion about some unpopular act. " The present 
famine eats us because you gave the large canoe to Tonga instead 
of Mbau." " This hurricane is in consequence of your refusing 
the princess to the Rewa chief. For that the gods are angry, and 
are punishing us." Generally, however, a good understanding 
exists between the chief and the priest, and the latter takes care to 
make the god's utterances agree with the wishes of the former. 

Once I saw a large offering made, and the priests were consulted 
as to whether the tribe ought then to go to battle, and whether they 
should have success. The interview was propitious, and the fleet 
was to sail without delay. In the long list of deities enumerated 
by the chief priest, Kanusimana had a place, and, among the rest, 
his favour was solicited. His priest, who was a neighbour of mine, 
sat by delighted, and looking with great satisfaction at the large fat 
turtles and ripe plantains which, with other food, were piled in the 
midst. When the division of the offering came, one poor pudding 
was all that fell to Kanusimana's share. Chagrined and mortified 
by losing the green fat and rich fruit which, in imagination, he had 
already tasted, the little priest started up and ran homewards, swing- 
ing his small club like a sling, and the ball-bell at his neck tinkling 
in the most excited manner as he hurried along. Creeping to his 



192 



FIJI AND THE FIJIANS. 



corner, his plan of revenge was soon marked out. In the night the 
divinity paid him a visit, and declared, on the authority of a god, 
that if Tuikilakila led his warriors to fight them, he should feel the 
effects of his godship's anger, punishing him for the recent slight. 
At the morning yaqona party the priest made known the visit and 
the message from the god. A young man was directed to bear the 
important communication to the king forthwith. Tuikilakila list- 
ened, pondered, and, in a few minutes, the thoughts of fighting 
were given up for the present. The king knew that to pursue his 
own will in this case would lead to failure, as the threat of the 
neglected god had dispirited his warriors. 

In another similar instance matters took a very different turn. 
" Who are you ? " angrily asked the chief of the priest who sought 
to turn his purpose : " Who is your god ? If you make a stir, I will 
eat you ! " And Oroi Rupe knew that this was no idle threat. 

The priests exercise a powerful influence over the people, an in- 
fluence which the chiefs employ for the strengthening of their own, 
by securing the divine sanction for their plans. The 
sacerdotal caste has for some time been rapidly declining ; 
but it still retains, in some parts, much of its old power. 

The priesthood is generally, but not invariably, heredi- 
tary. A man who can shake well, and speculate shrewdly, 
may turn his abilities to account by becoming a priest. 
He must weigh probabilities with judgment, and take 
care that his maiden effort at divination is not too glaring 
a blunder. The rank of a priest is regulated by that of 
the god to whom he is a minister. When the chieftaincy 
and priesthood meet in the same perso^ both are of low 
order. Each god has a distinct order of priests, but not 
confined to one family. A bete can only officiate in the 
temple of the god whom he serves ; and a worshipper of 
a particular god can have no access to him where he has 
neither temple nor priest. The sacred insignia are a 
long-toothed comb, and a long oval frontlet of scarlet 
feathers. 

Wishing to hear from one of the fraternity an account 
of their inspiration by the god, and suspecting that any 
inquiries of my own would be evaded, I got the well-known 
Tonga chief, Tubou Toutai, to call into my house a famous 
Lakemba priest who was passing by, and question him in my hear- 
ing. The following dialogue took place : " Langgu, did you shake 



Priest's 
Comb. 



RELIGION. 193 

yesterday ? " " Yes." " Did you think beforehand what to say ? " 
" No." u Then you just say what you happen to think at the 
time, do you ? " " No. I do not know what I say. My own mind 
departs from me, and then, when it is truly gone, my god speaks by 
me." This man had the most stubborn confidence in his deity, 
although his mistakes were such as to shake any ordinary trust. 
His inspired tremblings were of the most violent kind, bordering on 
fury. Gods are supposed to enter into some men while asleep, and 
their visit is made known by a peculiar snore. 

There are various methods of divination used in Fiji. One is by 
a bunch of cocoa-nuts, pretty well dried. Having given the message 
of the god, the priest continues, " I shall shake these nuts ; if all 
fall off, the child will recover ; but if any remain on, it will die."' 
He then shakes and jerks the nuts, generally with all his might. 
An easier mode is by spinning a nut on its side, and watching in 
which direction- the eye points when again at* rest. This method is 
not confined to priests. Some priests, when consulted, sit on the 
ground, with their legs stretched out, and a short club placed 
between them. They then watch to see which leg trembles first : 
if the right, the omen is good ; if the left, it is evil. A chief, wish- 
ing to ascertain how many of a certain number of towns would 
espouse his cause, consulted the bete, who took as many short reeds 
as there were places named, and gave each a name. When they 
were set in the ground, he held his right foot over each, and every 
one above which his foot trembled was declared disloyal, and all the 
rest true. Some chew a certain leaf, and let the fact of its tasting 
bitter or sweet determine the question at issue. Some pour a few 
drops of water on the front of the right arm, near the shoulder, and, 
the arm being gently inclined, the course of the water is watched ; 
and if it find its way down to the wrist, the answer is favourable ; 
but otherwise if it run off and fall on the floor. Some begin at 
the wrist, and let the water run towards the shoulder. Others de- 
cide by simply biting a leaf in two. The leaf is placed between 
the front teeth, and if cut clean through at once, all is well ; but 
the reverse if it still hang together. Some take an omen from the 
fact of a man's sneezing out of the right or left nostril while he 
holds a certain stick in his hand. 

The seer also is known in Fiji. He sits listening to the appli- 
cant's wishes, and then, closing his eyes on earthly things, describes 
to the inquirer the scenes of the future which pass before his vision. 
These generally consist of burning houses, fleeing warriors, bloody 

13 



194 FIJI AND THE FIJIANS. 






plains, or death-stricken sick ones, as the case may require. A 
similar personage is the taro, " ask," who sits with his knee up and 
his foot resting on the heel, with a stick placed in a line with the 
middle of it. Without being told the object of the visit, he states 
whether his presentiment is good or evil, and then is informed of 
the matter inquired after, and proceeds to apply his impressions 
about it in detail. There is also the dautadra, or professional 
dreamer, who receives a present on communicating his revelations 
to the parties concerned, whether they tell of good or evil, and who 
seldom happens to dream about any one who cannot pay well. 
Some believe that a good present often averts the evil of a bad 
dream. 

Besides these, I have seen a man much prized by the chief whom 
he attended, and whose valuable service consisted in placing a cer- 
tain leaf of wondrous efficacy on either side of his master. If the 
leaf on the right side should sting the skin, the omen indicates the 
greatest safety and success to his friends ; and no plot is so deep 
or scheme so suddenly planned as to escape the knowledge of the 
leaf on the left, which instantly communicates the lurking danger 
to its fortunate wearer by a sting on that side. 

There used to be more mummery in invoking Ndengei than any 
other god. A credulous people willingly paid a high price to be 
deceived, to the extent, if report be true, of one or two hundred 
hogs and a hundred turtles at one time. On the day of offering, a 
priest entered the sacred cave where Ndengei dwelt, taking with 
him what the occasion required. The offering being placet! in 
order, several priests approached on their knees and elbows, and 
one, leaving the others behind, entered the cave's mouth and pre- 
sented their request, perhaps for good yam crops. After a pause 
he turned to the multitude, holding a piece of yam given him by 
the god as a pledge of plenty. If rain was wanted, the bete would 
return dripping with rain from Ndengei, and with a promise that 
he would thus bestow showers on all the district after two or four 
days. If they asked success in war, a fire-brand was darted from 
the cave ; a token that they should burn up their enemies. The 
splinter of burning wood must have been a mere trifle to his god- 
ship, if, as some assert, he has two vast logs always on fire on his 
hearth, the larger of which is thirty miles in circumference. In the 
event of the promised boon not being duly given, it was easy for 
the priests to discover some new offence or defect of offering on 
the part of the worshippers as the cause. 



RELIGION. 



IQ 5 



The worship of the gods of Fiji is not a regular and constant 
service, but merely suggested by circumstances, or dictated by 
emergency or fear. There are, however, certain superstitious cere- 
monies which are duly observed ; such as the sevu — presenting the 
firstfruits of yams ; tadravu — an offering made at the close of the 
year ; the keeping of silence when crossing sacred places ; the 
observance of tabus^ and reverencing of shrines. 

The people formed no idea of any voluntary kindness on the 
part of their gods, except the planting of wild yams, and the wreck- 
ing of strange canoes and foreign vessels on their coast. After 
successful fishing for turtle, or remarkable deliverance from danger 
in war or at sea, or recovery from sickness, a madrali — a kind of 
thank-offering — was sometimes presented. Clubs, spears, and 
other valuable articles are thus consecrated to the gods. I am 
told that many men, after killing an enemy, offer a spear to the 
priest, in order to insure protection from the spears of the enemy 
on future occasions. 

Of the great offerings of food, native belief apportions merely the 
soul thereof to the gods, who are described as being enormous 
eaters ; the substance is consumed by the worshippers. 

Cannibalism is a part of the Fijian religion, and the gods are 
described as delighting in human flesh. Tuithakau once asked, in 
a fit of anger, "Is Jehovah the god of bodies killed to be eaten ? " 
intimating that as Na Tavasara was so, he must be the superior 
deity. To maintain the exaltation of these false gods, the abomi- 
nable practice referred to is continued, and pity for any age or sex 
has no influence with those who may have to prepare the offering. 

At one time Ndengei would constantly have human bodies for his 
sacrifices ; with each basket of roots a man's or woman's body was 
to be brought, and chiefs sometimes killed their inferior wives in 
order to supply the horrible demand. This practice was checked in 
an unlooked-for manner. The chief, seeing the head and legs of a 
man who had been cooked without being cut or tied up, hanging 
over the ends of a basket of food, was so disgusted at the spectacle 
as to order that, in future, pigs and not bakolo should be offered. 
But human flesh is still the most valued offering, and " their drink- 
offerings of blood " are still the most acceptable in some parts of 
Fiji. I know that they consume the blood of turtles and pigs, and 
have heard that human blood is not excepted. 

Some priests are tabu from eating flesh. The priest of Ndau 
Thina has assured me that neither he nor those who worshipped his 



196 FIJI AND THE FIJIANS. 

god might eat it, nor might the abomination be taken into his temple. 
Probably the shrine of Ndau Thina is a man, and hence the pro- 
hibition. To the priest of second rank in Somosomo, I know that 
no greater delicacy could be presented than hashed human flesh. 

I had been in Fiji some years before I had good evidence of the 
existence of the practice of severe mortification among the people. 
Mbasonga, the Wailevu priest, after supplicating his god for rain in 
the usual way without success, slept for several successive nights 
exposed on the top of a rock, without mat or pillow, hoping thus to 
move the obdurate deity to send a shower. 

When the Tiliva people found their land parched with drought, 
notwithstanding the presentation of the ordinary offerings, they 
repaired in companies to the bush, to dig up the yaka, which is a 
creeper with edible roots from two to three feet long, taking care not 
to detach the long vines springing from them. On returning, each 
man wound these round his neck, leaving the roots to hang beneath 
his chin, while the rest of the vines dragged after him on the ground. 
To this was added a large stone, carried on the back of the neck. 
Thus equipped, the whole company performed a pilgrimage to the 
bure, on their hands and knees, making a noise as though they were 
crying. At the end of this painful journey they found the priest 
waiting to receive them, and to him one of their number stated their 
distress, and begged him to accept their prayer and offering. " The 
yaka is for you to eat ; the stones are for strengthening the base of 
your temple. Let our soro be accepted, and procure us rain." Some 
who took part in this humiliating scene gave me the above parti- 
culars. 

The superstitious observances of Fiji are, however, mainly of a 
trivial kind. In one temple, it is tabu to eat food ; in another, 
nothing may be broken : some may not be entered by strangers, 
and arms may not be carried over the threshold of others. Dogs 
are excluded from some, and women from all. 

The gods allow only old men to eat certain kinds of plaintains. 
In some houses the turban may not be worn ; in others, certain 
common words may not be spoken. The first fish caught in any 
creel may not be boiled, but must be broiled. To sit on the thres- 
hold of a temple is tabu to any but a chief of the highest rank. All 
are careful not to tread on the threshold of a place set apart for the 
gods : persons of rank stride over ; others pass over on their hands 
and knees.* The same form is observed in crossing the threshold 
* See an interesting parallel in 1 Sam. v. 5. 



RELIGION. 197 

of a chiefs house. Indeed, there is very little difference between a 
chief of high rank and one of the second order of deities. The 
former regards himself very much as a god, and is often spoken of 
as such by his people, and, on some occasions, claims for himself 
publicly the right of divinity. 

It is believed that gods sometimes assume the human form, and 
are thus seen by men, generally in the likeness of some one parti- 
cular person. Anybody who thus meets a god must afterwards, 
on passing the same place, throw thereon a few leaves or blades of 
grass, to show that he keeps the event in mind. 

In the eastern part of Fiji, if there is a god named after an 
island, it is tabu for its chief to attach the name of the island to 
his official title. For this reason the King of Lakemba is styled 
Tui Nayau, although Nayau is a very small island within his do- 
minion* To the westward this observance is disregarded. 

Festivals, apparently of a religious character, are observed after 
the seed yams are in the earth, and again on the offering of the 
firstfruits. On both occasions plenty of noise is made. I have 
heard the natives of Mbua shout, blow the conch-shell, and fire 
muskets for an hour together at these feasts* Former times re- 
quired one or more dead men to be placed on the top of the first- 
fruits ; but the influence of Christianity has already abolished this. 

Frequent reference has already been made to that peculiar Poly- 
nesian institution known as the taftu, or tabu, or tambu, with which 
the civilized world is so familiar, and the name of which has, to 
some extent, become an adopted word in our own language, and is 
found as such in our modern dictionaries. 

The principle of the tabu seems to be exactly the same in every 
part of the South Seas, the only variety being in its application, 
and in the degree of severity with which its infringement is punished. 

The institution, as it exists in Fiji, is the secret of power, and 
the strength of despotic rule. It affects things both great and 
small. Here it is seen tending a brood of chickens ; and there it 
directs the energies of a kingdom. Its influence is wondrously 
diffused. Coasts, lands, rivers, and seas ; animals, fish, fruit, and 
vegetables ; houses, beds, pots, cups, and dishes ; canoes, with all 
belonging to them, and their management ; dress, ornaments, and 
arms ; things to eat, and things to drink ; the members of the 
body ; manners and customs ; language, names, temples, and even 
the gods also, all come under the influence of the tabu. It is put 
into operation by religious, political, or selfish motives, and idleness 



198 FIJI AND THE FIJIANS. 

lounges for months beneath its sanction. Many are thus forbidden 
to raise or extend their hands in any useful employment for a long 
time. In this district it is tabu to build canoes ; on that island it 
is tabu to erect good houses. The custom is much in favour with 
chiefs, who adjust it so that it may sit easily on themselves, while 
they use it to gain influence over those who are nearly their equals : 
by it they supply many of their wants, and command at will all 
who are beneath them. In imposing a tabu, a chief need only be 
checked by a care that he is countenanced by ancient precedents. 
Persons of small importance borrow the shadow of the system, 
and endeavour by its aid to place their yam-beds and plantain-plots 
within a sacred prohibition. The tabu secures to the priests of 
Mbakandroti all the one-eared pigs born in their neighbourhood. 
But as little profit would arise from a strict adherence to the letter 
of the charter, it is made to mean all swine which may have one 
ear shorter or narrower than the other. 




Nut Tabus. 



When cocoa-nuts are to be tabued in any particular district, a 
mound of earth is thrown up by the side of the path leading there- 
to, and on this a stone or nut, covered with turmeric powder, is 
placed, and a reed fence built all round. Or a number of reeds are 



RELIGION. 199 

stuck in the mound in a circle, with their leafy tops tied together ; 
or a piece of nut-leaf is plaited round several of the nuts at a few 
feet from the ground ; or reeds are set a few rods apart through the 
district. In all cases, loud shouts of " a tabu / " are part of the 
ceremony. 

The length of time during which the embargo may be continued 
is determined by the period at which the nuts ripen, or the arrival 
of a festival, or, simply, the will of a chief, without whom the 
prohibition cannot be removed. This is generally done without 
form ; but on removing the tabu from the Somosomo Straits, 
the king, priests, and a number of aged and influential men, assem- 
bled on board a first-rate canoe, which was moored at some dis- 
tance from the shore. Yaqona was prepared, and part of the first 
cup poured into the sea as a libation, accompanied by a prayer to 
the gods for life, prosperity, and plenty of fish. The straits were 
then open for the fishing parties. 

Violations of the tabu are punished by robbing the transgressor, 
despoiling his gardens, and, in a few cases, by death. 

Instances have come under my own observation, in which a king's 
son, quite a boy, was allowed to place a tabu on all kinds of food 
then in the gardens. About twenty lads, from eight to seventeen 
years of age, formed his suite, who passed the night under the same 
roof with him, and in the daytime were sent abroad as spies. When 
the party retired to rest, or rose from sleep, the fact was published 
by the noise of conch-shells. Persons who had to make any of the 
feasts belonging to the confinement of a wife, or other events, had 
first to lay their case before this juvenile court. Any who failed to 
do so, sotfn saw the chief lad and his retinue running towards the 
house with little flags and native trumpets. A heavy blow on the 
house fence announced their arrival, and, in the space of another 
minute, they were on their way back to the rendezvous, each bearing 
a club, or spear, or mat, or any other article that came to hand, and 
all shouting amain over the mischief. 

Fear of the gods is often alleged as a reason for observing the 
tabu; but it has already been shown that this fear is somewhat 
questionable. Sometimes the natives get angry with their deities, 
and abuse and even challenge them to fight. 

The Malaki fishermen make offerings to their sea-gods to obtain 
success in catching turtles, which, when taken, they offer to the 
Rakiraki gods, who are more powerful than their own, and likely to 
be angry if these got the turtles. 



200 FIJI AND THE FIJIANS. 

One evening I walked with Tuikilakila to see a canoe which had 
been repaired, and was then to be launched. When she was fairly 
afloat a shout was raised, and, each person present having picked up 
a good-sized stone, the house of the canoe was saluted with a smart 
shower of pebbles, to drive away the god of the carpenters, who had 
got possession of it while under repair. 

Certain minerals and vegetables are dedicated to certain demons, 
but apparently in joke. A simple flower is called the hand-club of 
Raula. Red clay is given as a delicacy to another, and the blossom 
of the boiboida, which smells horribly, is named as the favourite 
nosegay of Ramba. 

One remarkable religious observance remains to be noticed. Its 
practice is chiefly confined to youths of the male sex, and in it alone 
is observable a continuous attention to set forms. In some parts of 
the group it is known as Kalou rere, and in others as Ndomindomi. 
Retired places near the sea are preferred for the performance of the 
ceremonies of this peculiar observance. A small house is built, and 
enclosed with a rustic trellis fence, tied at the crossings with a small- 
leafed vine. Longer poles are set up, with streamers attached. 
Within the enclosure a miniature temple of slight fabric is con- 
structed, and in it a consecrated nut or other trifle is placed. The roof 
of the main building is hung with masi and scarfs of light texture. 
The wall is studded with the claws of crabs ; and after the gods 
have come together, span-long yams, ready cooked, with painted 
cocoa-nuts, are disposed at its base, that they may eat and drink. 
The party occupying this house number twenty or thirty, and while 
kept together by the ceremonies, this is their home. To allure the 
expected gods, they drum with short bamboos, morning and even- 
ing, for several successive weeks. The " little gods " are called luve- 
ni-wai) " children of the waters." My list contains more than fifty 
of their names, and I believe it is incomplete. They are represented 
as wild or fearful, and as coming up from the .sea. I knew one party 
who, to facilitate their ascent, built, for some distance into the sea 9 
a jetty of loose stones. When it is believed that the luve-ni-wai 
have left their watery dwelling, little flags are placed at certain inland 
passes, to stop any who might wish to change for the woods their 
abode in the sea. On the high day an enclosure is formed by twelve- 
feet poles laid on the ground, and piled up to the height of a foot. 
These are wrapped with evergreens, and spears with streamers at 
the top are fixed in the four angles. A company of lads, painted 
and attired in green leaves and scarfs, bring from their house into 



RELIGION. 20 1 

this square the votive offerings, consisting chiefly of small clubs and 
trumpet-shells. They then seat themselves within the enclosure, 
and thump their little drums right lustily. 

While the luve-ni-wai have been thus occupied, the principal 
personages have not been idle. Each has been decorating himself in 
character, and providing himself with the apparatus needed for the 
performance of his part. Presently their uncouth forms are seen in 
the distance, in every variety of fantastic motion. Some run in one 
direction, and some in another ; they nod their heads, gaze upwards, 
dance ridiculously, and fill the air with groans, grunts, and shrieks. 
One youth — the Linga Viu, or " shade-holder" — runs round a circle 
which includes all the performers, the drummers and the shakers ; 
himself shaking the while, and starting from his course as though 
unable to command his limbs, and waving a sunshade which he 
carries. 

Vuninduvu, " the chief man," was, on the particular occasion 
to which I have referred, armed with a battle-axe, and exciting 
himself for his performances. Mbovoro capered about with a cocoa- 
nut, which, when he had summoned sufficient courage, was to be 
broken by a violent blow on his bent knee. Lingavatu took the 
easier method of pounding or pelting his nut with a stone. These 
feats accomplished show that the gods are helping them, and all are 
encouraged to call and whistle to the deities to enter their votaries, 
each of whom becomes excited into a frenzy. Ai Vakathambe calls 
amain for his god, and Matavutha shoots at him, or at a nut he 
holds under his right arm, while all shake like creatures possessed. 
In some cases Kau-ni-niu holds the nut. The others, as they per- 
suade themselves that the god has entered them, present themselves 
to the Vuninduvu to be struck on the top of the abdomen, believing 
that if the god is in them they cannot be wounded by the axe, or 
spear, or musket, whichever may happen to be used. These orgies 
are free from any pollution or licentiousness, but are, nevertheless, 
accompanied by their own evils. They encourage idleness, and 
injure the parties concerned by depriving them of proper food ; 
while, if the Vuninduvu is over-simple of over-zealous, he is sure 
to kill some of the actors engaged. 

Pilgrimages are sometimes made to Nai Thombothombo, the 
northern point of Mbua Bay, and the spot whence the spirits of 
the departed embark for the abode of Ndengei. I have known 
persons who came from a distance, and expected to see both ghosts 
and gods in this place. When contrasted with the bays between 



202 * FIJI AND THE FIJIANS. 

which it stands, it is a most beautiful spot. The shore gradually 
rises from high-water mark for a short distance, and then succeed 
abrupt, precipitous cliffs, about fifty feet high, having their rocky 
face richly draped with creeping plants. Further in the land is 
wooded with large forest trees, the shade of whose foliage, with the 
softened gloom cast by the neighbouring rocks, gives to this scene 
an air of hallowed repose well calculated to foster the native super- 
stitions, which crowd it with awful beings from the spirit-world, and 
to produce impressions of deep solemnity on the most enlightened 
minds. 

The Fijian peoples with invisible beings every remarkable spot, 
especially the lonely dell, the gloomy cave, the desolate rock, and 
the deep forest. Many of these unseen spirits, he believes, are on 
the alert to do him harm, and hence he is kept in fear. When 
passing the territories of any of these, he piously casts a few leaves 
where many others have done so before him, and steps lightly along, 
hoping that he has propitiated the demon of the place. A path, 
part of the way to Nai Thombothombo, was one on which I had 
often to go. In one place it penetrated a shady defile, at the 
entrance of which, it is said, Lewa-levu — "the Great Woman" — 
watches to carry of such men as please her fancy ; and, from the 
heap of leaves, I judge that few men pass that way without propi- 
tiating the Great Woman, and leaving a proof that they consider 
themselves attractive enough to excite her affection. 

Among the principal objects of Fijian superstition may be enu- 
merated demons, ghosts, witches, wizards, wisemen, fairies, evil 
eyes, god-eyes, seers, and priests, all of whom he believes to be 
more or less possessed of supernatural power, and reverences ac- 
cordingly. A very old Fijian used to talk to me of "those little 
gods" with as strong a faith as that of a Highlander in his fairies. 
And these " little gods " are the fairies of Fiji. " When living near 
the Kauvandra, I often used to hear them sing," said the old man ; 
and the recollection brightened his eye, as he went on to tell how 
they would assemble in troops on the top of the mountains, and 
sing unweariedly. " They were all little, like your sons " (then six 
and five years old) ; " I have often seen them, and this is the song 
I have heard them sing : — 

" • Ready for the digging are the rukuruku and the raurau; 
A d abundantly ready is my favourite toarau; 

ready at the same time is the yam of Nggalau. 
he unwearied ones, ye ! 



RELIGION. 203 

" ' Bound at one spring, to the top of the mountain ; 
Bound, at two springs, to the top of the mountain ; 
Let us gaze on the ocean returned to its fountain. 
The low tides, ye !* " * 

The Ndrundru sambo of Vanua Levu is a warlock in mischief, 
but not in invulnerability. He is thus described by the natives : 
In appearance, a man of high stature, of a grey colour, with a head 
like an English dishj he breathes hard, and the noise of his going 
is like striking a hard shell with the back of a knife. He stands 
charged with stealing from fishermen the fish which they bring 
ashore at night, helping himself to reserved scraps of food, — and 
many such misdemeanours. I know a woman and her child whom 
he nearly frightened out of their wits, and whose screams brought 
me running to their assistance. Although he is a difficult mark, 
yet some skilful men have transfixed him ; but, on being touched 
with a spear, he is instantly transformed into a rat. 

Of apparitions the natives are very much afraid. They believe 
that the spirits of the dead appear frequently, and afflict mankind, 
especially when they are asleep. The spirits of slain men, un- 
chaste women, and women who have died in childbed, they hold 
most in dread. I have known natives hide themselves for a few 
days, until they supposed the spirit of the dead was at rest. 
Spirits are supposed to assume the human form at will. Some tell 
us that they plant the tarawau, a tree bearing an acrid fruit. The 
notions of the people about the soul and its future state are very 
remarkable. While the Tongan restricted immortality to chiefs, 
Matabules, and Muas, the Fijian has attributed spirits to animals, 
vegetables, stones, tools, and many other things, allowing that all 
may become immortal. Some speak of man as having two spirits. 
His shadow is called " the dark spirit? which, they say, goes to 
Hades. The other is his likeness reflected in water or a looking- 
glass, and is supposed to stay near the place in which a man dies. 
Probably this doctrine of shadows has to do with the notion of 
inanimate objects having spirits. I once placed a good-looking 
native suddenly before a mirror. He stood delighted. " Now," 
said he, softly, " I can see into the world of spirits." The light 
spirit of a murdered man is supposed to remain where the body 
fell. Hence such places are avoided, especially when it rains, be- 

* "Bota rukuruku, boto raurau; " Teki vakadua ki ulu-ni-koro ; 
Sa bini bota qou toarau ; Teki vakarua ki ulu-ni-koro ; 

Bota kaya na uvi ni Qalau; Ta qoroya na tad ni meda boro. 

Sa covi wai, ye ! Na taci, ye ! ' 



204 FI J! AND THE FIJIANS. 

cause then the moans of the spirit are heard, as it sits up, endea- 
vouring to relieve its pain by resting the head on the palms of its 
hands. Some say that these moans are caused by the soul of the 
murderer knocking down the soul of the slain, whenever it attempts 
to rise. 

My informant on some of these points remarked rather drily, 
" The old people were more apt to hear these moans than we of 
this day are." In one instance, at any rate, these dreaded sounds 
could be explained by natural causes. Na Saunimbua was slain in 
April, 1 850. A few nights after his death his wife visited the place 
where he fell, in order to stroke his spirit, as it was raining fast. 
On reaching the spot she sat down, and gave vent to her feelings 
in piercing cries. The slayers of her husband lived in a village 
close by, and, on hearing the noise of her lamentation, closed their 
houses securely, lest the spirit should come and injure them, say- 
ing, as they did so, " What a strong man Na Saunimbua must be ! 
Listen to his moans ! " 

It is believed, further, that the spirit of a man who still lives will 
leave the body to trouble other people when asleep. When any 
one faints or dies, their spirit, it is said, may sometimes be brought 
back by calling after it ; and occasionally the ludicrous scene is 
witnessed of a stout man lying at full length, and bawling out 
lustily for the return of his own soul ! The visits of certain classic 
heroes to the lower world would at once be credited in Fiji ; for 
some of its earlier inhabitants are said to have achieved a similar 
exploit while yet in the body. 

The escape of the spirits of brutes and lifeless substances to 
Mbulu does not receive universal credit. Those who profess to 
have seen the souls of canoes, houses, plants, pots, or any artificial 
bodies, swimming, with other relics of this frail world, on the 
stream of the Kauvandra well, which bears them into the regions 
of immortality, believe this doctrine as a matter of course ; and so 
do those who have seen the footmarks left about the same well by 
the ghosts of dogs, pigs, etc. On Vanua Levu it is admitted that 
such things evince a desire for immortality, and, when set free from 
their grosser parts, fly away for Mbulu by Nai Thombothombo, 
where a god named Mbolembole intercepts their flight, and appro- 
priates them to his own use. 

The native superstitions with regard to a future state go far to 
explain the apparent indifference of the people about death ; for, 
while believing in an eternal existence, they shut out from it the 



RELIGION. 



205 



idea of any moral retribution in the shape either of reward or 
punishment. The first notion concerning death is that of simple 
rest, and is thus contained in one of their rhymes : — 



" A mate na rawarawa : 
Me bula — na ka ni cava ? 
A mate na cegu" 



1 Death is easy : 
Of what use is life ? 
To die is rest." 



According to general opinion, the future world is to be much the 
same as the present. The Fijian Mbulu is the abode of departed 
spirits, where the good and the bad meet, and the road to which is 
long and difficult ; for although we often hear the natives talk of 
going to Mbulu, as a plunge into the sea ; and though every island 
and nearly every town has its Ndrakulu or Thimbathimba, yet 
these are but the portals where the spirit enters that mysterious 
path, the arrival at the termination of which is a precarious 
contingency. 

Native traditions on this subject, which are variously modified 
in different localities, may be thus stated. 

On the road to Nai Thombothombo, and about five miles from it 
is a solitary hill of hard reddish clay, spotted with black boulders, 




Takiveleyawa. 

having on its right a pretty grove, and on the left cheerless- 
hills. It name is Takiveleyawa. When near this spot the disem- 



206 FIJI AND THE FIJIANS. 

bodied spirit throws the spirit of the whale's tooth, which was placed 
in the hand of the corpse at burial, at a spiritual pandanus ; having 
succeeded in hitting this, he ascends the hill, and there waits until 
joined by the spirits of his strangled wife or wives. Should he miss 
the mark, he is still supposed to remain in this solitary resting-place, 
bemoaning the want of affection on the part of his wife and friends, 
who are depriving him of his expected companions. And this is the 
lone spirit's lament : "How is this ? For a long time I planted 
food for my wife, and it was also of great use to her friends : why, 
then, is she not allowed to follow me ? Do my friends love me no 
better than this, after so many years of toil ? will no one, in love to 
me, strangle my wife ? n 

If the ghost be that of a bachelor, he has to avoid the grasp of 
the great woman, who lurks near, and pass on to meet a more 
dreaded foe. Of all Fijian spirits, that of a bachelor is most hardly 
used. Nangganangga — the bitter hater of bachelors — undertakes 
to see after their souls ; and so untiring is his watch that it is said 
no un wedded spirit has ever yet reached the Elysium of Fiji. These 
hapless ones know that it would be in vain to try to escape the 
avenging god at high tide, and therefore avail themselves of low 
water to steal round to the edge of the reef opposite Nai Thombo- 
thombo, trusting to the Charon of that district to see, pity, and ferry 
them over. Nangganangga sits by the fatal stone, and, as he laughs 
at their vain efforts to escape, tauntingly asks them whether they 
suppose that the tide will never flow again, and how they will elude 
him if it does. And with these gloomy monitions in its ears, the 
poor ghost wanders, until the returning tide lessens his range, and 
at last drives him shivering to the beach, where he is pursued and 
seized by Nangganangga, and, for the unpardonable offence of 
bachelorhood, is dashed in pieces on the large black stone, just as 
one shatters rotten fire-wood. 

We now return to the soliloquizing husband, who, blessed at 
last with the company of his wife or wives, who bear his train, or 
sad because of their absence, advances towards Nai Thombothombo, 
and, club in hand, boards the canoe which carries spirits to meet 
their examiner. Notice of his approach is given by a paroquet, 
which cries once, twice, and so on, according to the number of 
spirits in the canoe, announcing a great number by chattering. 
The highway to Mbulu lies through Nambanggatai, which, it 
seems, is at once a real and unreal town, the visible part being 
occupied by ordinary mortals, while in the unseen portion dwells 



RELIGION. 207 

the family who hold inquest on departed spirits. Thus the cry of 
the bird answers a twofold purpose, warning the people to set open 
their doors that the spirit may have a free course, and preventing 
the ghostly inquisitors from being taken 'by surprise. The houses 
in this town are built with reference to a peculiarity in the locomo- 
tion of spirits, who are supposed at this stage to pass straight for- 
ward ; hence all the doorways are opposite to each other, so that 
the shade may pass through without interruption. The inhabitants 
speak in low tones, and, if separated by a little distance, communi- 
cate their thoughts by signs. 

Bygone generations had to meet Samu or Ravuyalo ; but as he 
died in 1847 by a curious misfortune, his duties now devolve on his 
sons, who, having been long in partnership with their illustrious 
father, are quite competent to carry on his office. As it is probable 
that the elder son will shortly receive the paternal title or an equi- 
valent, we will speak of him as Samuyalo, the " Killer of souls." 
On hearing the paroquet, Samu and his brothers hide themselves 
in some spiritual mangrove bushes, just beyond the town, and 
alongside of the path, in which they stick a reed as a prohibition 
to the spirit to pass that way. Should the comer be courageous, 
he raises his club in defiance of the tabu and those who placed it 
there ; whereupon Samu appears to give him battle, first asking, 
" Who are you, and whence do you come ? " As many carry their 
inveterate habit of lying into another world, they make themselves 
out to be of vast importance, and to such Samu gives the lie, and 
fells them to the ground. Should the ghost conquer in the combat, 
he passes on to the judgment-seat of Ndengei ; but if wounded 
he is . disqualified for appearing there, and is doomed to wander 
among the mountains. If he be killed in the encounter, he is 
cooked and eaten by Samu and his brethren. 

Some traditions put the examination questions into the mouth of 
Samu, and judge the spirit at this stage ; but the greater number 
refer the inquisition to Ndengei. 

Those who escape the club of the Soul-destroyer walk on to 
Naindelinde, one of the highest peaks of the Kauvandra moun- 
tains. Here the path to Mbulu ends abruptly at the brink of a 
precipice, the base of which is said to be washed by a deep lake. 
Beyond this precipice projects a large steer-oar, which one tradi- 
tion puts in the charge of Ndengei himself, but another, more con- 
sistently, in the keeping of an old man and his son, who act under 
the direction of the god. These accost the coming spirit thus : 



IANS. 

" Under what circumstances do you come to us ? How did you 
conduct yourself in the other world ? " If the ghost should be one 
of rank, he answers, " I am a great chief. I lived as a chief, and 
-my conduct was that of a chief. I had great wealth, many wives, 
and ruled over a powerful people. I have destroyed many towns, 
and slain many in war." To this the reply is, " Good, good. 
Take a seat on the broad part of this oar, and refresh yourself in 
the cool breeze." No sooner is he seated than they lift the handle 
of the oar, which lies inland, and he is thus thrown down head- 
long into the deep waters below, through which he passes to Muri- 
muria. Such as have gained the special favour of Ndengei are 
warned not to go out on the oar, but to sit near those who hold it, 
and, after a short repose, are sent back to the place whence they 
came to be deified. 

Murimuria seems to be a district of inferior happiness in Mbulu, 
which is divided into distinct parts, and punishment and enjoyment 
awarded to its inmates, but not for offence or merit of a moral 
kind. Mburotu is the Fijian Elysium, and in its description the 
most glowing language is used. Scented groves and pleasant 
glades, smiled upon by an unclouded sky, form the retreat of those 
who dwell in this blest region, where there is an abundance of all 
that a native deems most to be desired. Such are the delights of 
Mburotu that the word is used proverbially to describe any un- 
common joy. 

In most parts of Mbulu the inhabitants plant, live in families, 
fight, and, in short, do much as people in this world. They are 
said, however, to be larger than when on earth. Mention is made 
in native traditions of first, second, and third heavens ; but the 
terms do not appear to convey any definite idea. Various punish- 
ments are inflicted upon those who have not lived so as to please 
the gods. Some are laid in rows on their faces, and converted into 
taro beds. Those who have not had their ears bored are doomed 
to carry for ever on their shoulders the log of wood on which cloth 
is beaten, jeered at by all who see them. Women that are not 
tattooed are chased by their own sex, who tear and cut them with 
sharp shells, giving them no respite ; or they are scraped up, and 
made into bread for the gods. Men who have not slain an enemy 
are sentenced to beat a heap of filth with a club, because they used 
that weapon so badly while in the body. A native regards this 
as the most degrading of all punishments. 

It thus appears that, although the Fijians allow a spirit to almost 



RELIGION. 209 

everything, they dispose of them in such a way that few attain to 
immortality. The spirits of meats and drinks are consumed by the 
gods, who also eat the souls of all whose bodies are devoured 
by the people. The souls of animals, etc., are appropriated by 
Mbolembole. Lewa Levu gets his share of the best-looking ghosts, 
and those of the bachelors all fall to Nangganangga. Samu and 
his brothers consume a great number. Mbati-ndua roasts all that 
belong to, but do not obey, him ; and a further deduction must be 
made for the souls which are killed by men. Thus few, compara- 
tively, are left to inhabit the regions of Mbulu, and the immortality 
even of these is sometimes disputed. The belief in a future state 
is universal in Fiji ; but their superstitious notions often border upon 
transmigration, and sometimes teach an eventual annihilation. 

The existence of witchcraft has already been noticed ; and of 
all their superstitions this exerts the strongest influence on the 
minds of the people. Men who laugh at the pretensions of the 
priest tremble at the power of the wizard ; and those who become 
Christians lose this fear last of all the relics of their heathenism. 
Professed practisers of witchcraft are dreaded by all classes, and, 
by destroying mutual confidence, shake the security and comfort of 
society. Some of these persons, but not all, are priests. Any sug- 
gestion of malice or envy may become a cause for bewitching a 
person. Theft is detected and punished by the same agency. The 
design of the charms used is to destroy life, and most persons, who 
have a long illness ascribe it to witchcraft. 

One mode of operating is to bury a cocoa-nut, with the eye 
upwards, beneath the temple-hearth, on which a fire is kept con- 
stantly burning ; and as the life of the nut is destroyed, so the 
health of the person it represents will fail, till death ensues. At 
Matuku there is a grove sacred to the god Tokalau — the north 
wind. The priest promises the destruction of any hated person in 
four days, if those who wish his death bring a portion of his hair, 
dress, or food which he has left. This priest keeps a fire burning 
and approaches the place on his hands and knees. If the victim 
bathe before the fourth day the spell is broken. The most common 
method, however, is the Vakadranikau, or compounding of certain 
leaves supposed to possess a magical power, and which are wrapped 
in other leaves, or put into a small bamboo case, and buried in the 
garden of the person to be bewitched, or hidden in the thatch of 
his house. Processes of this kind are the most dreaded, and the 
people about Mbua are reputed to prepare the most potent com- 



210 FIJI AND THE FIJIANS. 

pounds. The native imagination is so absolutely under the control 
of fear of these charms, that persons, hearing that they were the 
object of such spells have lain down on their mats, and died 
through fear. 

Those who have reason to suspect .others of plotting against them 
avoid eating in their presence, or are careful to leave no fragment of 
food behind ; they also dispose their garments so that no part can 
be removed. Most natives, on cutting their hair, hide what is cut 
off in the thatch of their own homes. Some build themselves a 
small house and surround it with a moat, believing that a little water 
will neutralize the charms which are directed against them. Those 
who suppose themselves to be under the power of a wizard make 
offerings to the gods, or use counter spells, or bring presents to the 
chief in whose domain the magician is thought to reside. 

The evil-working power of these men may be purchased, and 
generally the pay is high. Nearly all sudden deaths are ascribed to 
this cause. Persons detected in the act of burying these deadly 
charms are summarily dealt with ; or if found out afterwards their 
houses are burnt, and they themselves killed. 

Sticks or reeds are sometimes placed in gardens so as to wound 
trespassers. Superstitious forms attend their preparation, and they 
may be had warranted to infect the wounded intruder with ulcers, or 
dropsy, or leprosy. A milder agency, called tabu gasau, is often 
used in gardens. Several reeds are thrust into the earth, and their 
tops brought together and inserted in a banana or nut. This is 
done to produce boils on any person who may rob the garden. 

The yalovaki is an ordeal much dreaded in the windward islands. 
When the evidence is strong against persons suspected of some 
offence, and yet they refuse to confess, the chief, who is judge, calls 
for a scarf, with which " to catch away the soul of the rogue." A 
threat of the rack could not be more effectual. The culprit generally 
confesses on the sight and even the mention of the light instrument : 
if not, it would be waved over his head until his soul was secured, 
and then carefully folded up and nailed to the small end of a chiefs 
canoe ; and, for want 'of his soul, the suspected person would pine 
and die. 

An innocent conceit is entertained by the Lakembans. Some 
distance from the chief town is a small hill, having a plot of short 
reeds on the top. Whenever I passed, many of these reeds were 
tied together at the top, which, I found, was done by travellers in 
order to prevent the sun from setting before they reached their 



RELIGION. 211 

journey's end. On the same island baskets of earth were hung on 
a branch or pole in the yam-gardens, to attract the notice of the 
birds and make them chirp, as the yam-sets are supposed to hasten 
to sprout at their call. 

Belief in second-sighted persons, dread of a thing falling on them 
which they are about to carry, faith in dreams, praying for those 
who sneeze, and planting the giant arum close by the doorway, to 
keep out death and the devil, are several forms of superstition in its 
Fijian development. 

Although the traditions of Fiji constitute, for the most part, a 
series of wild and contradictory absurdities, yet some demand atten- 
tion, shadowing forth, as they do, some of the great facts of the 
history of mankind, of which the Bible contains the exact and 
standard records. 

A few specimens of the absurdities of native belief may be 
given first. f The god Roko Mouta formerly took a walk along the 
coast of Viti Levu ; and wherever his train touched, there all 
irregularities were swept away, and sandy beach left. But where he 
cast his train over his shoulder, the coast remained rocky. 

Ndelai Loa, the highest hill on Ono, is said to be the top of 
Korothau, a mountain in Viti Levu, a hundred and eighty miles 
distant. Two goddesses, wishing to add to the importance of Ono, 
stole away the top of this mountain in the night, but, being sur- 
prised by daybreak, cast down their load about two miles short of 
the place they intended. In a very similar way the position of two 
rocks, Landotangane and Landoyalewa, between Ovalau and 
Moturiki, is accounted for, they having been intended to block up 
the Moturiki passage. 

The substance of their traditionary account of the creation of 
man was thus stated by a chief from the Kauvandra district. A 
small kind of hawk built its nest near the dwelling of Ndengei ; 
and when it had laid two eggs, the god was so pleased with their 
appearance that he resolved to hatch them himself, and in due 
time, as the result of his incubation, there were produced two 
human infants, a boy and a girl. He removed them carefully to 
the foot of a large vest tree, and placed one on either side of it, 
where they remained until they had attained to the size of children 
six years old. The boy then looked round the tree and discovered 
his companion, to whom he said, " Ndengei has made us two that 
we may people the earth." As they became hungry, Ndengei 
caused bananas, yams, and taro to grow round them. The bana- 



212 



FIJI AND TJ 



nas they tasted and approved ; but the yams and taro they could 
not eat until the god had taught them the use of fire for cooking. 
In this manner they dwelt, and becoming man and wife, had a 
numerous offspring, which, in process of time, peopled the world. 

Another tradition describes Ndengei as giving life to the inferior 
animals, but not to man. Another represents him as more directly 
engaged in man's creation, but as having, like Brahma, made 
several clumsy failures in his first attempts. He was particularly 
unfortunate in framing the woman ; so much so as to provoke the 
censure of a god named Roko Matu, who happened to meet the 
first specimen of womanhood, and at whose suggestion she was 
altered to her present form. 

Ove is known in some parts of Fiji as a kind of continuous 
creator, on whom is laid the blame of all monsters and malforma- 
tions. But the natives in other parts ascribe the origin of these to- 
different deities. 

They speak of a deluge, which, according to some of their 
accounts, was partial, but in' others is stated to have been universal. 
The cause of this great flood was the killing of Turukawa — a 
favourite bird belonging to Ndengei — by two mischievous lads, the 
grandsons of the god. These, instead of apologizing for 'their 
offence, added insolent language to the outrage, and, fortifying, 
with the assistance of their friends, the town in which they lived, 
defied Ndengei to do his worst. It is said that, although the angry 
god took three months to collect his forces, he was unable to 
subdue the rebels, and, disbanding his army, resolved on more 
efficient revenge. At his command the dark clouds gathered and 
burst, pouring streams on the devoted earth. Towns, hills, moun- 
tains were successfully submerged ; but the rebels, secure in the 
superior height of their own dwelling-place, looked on without con- 
cern. But when, at last, the terrible surges invaded their fortress, 
they cried for direction to a god, who according to one account, 
instructed them to form a float of the fruit of the shaddock ; accord- 
ing to another, sent two canoes for their use ; or, says a third, 
taught them how to build a canoe, and thus secure their own 
safety. All agree that the highest places were covered, and the 
remnant of the human race saved in some kind of vessel, which 
was at last left by the subsiding waters on Mbengga : hence the 
Mbenggans draw their claim to stand first in Fijian rank. The 
number saved — eight — exactly accords with the "few" of the 
Scripture record. By this flood it is said two tribes of the human 



RELIGION. 



213 



family became extinct. One consisted entirely of women, and the 
other were distinguished by the appendage of a tail like that of 
a dog. 

The highest point of the Island of Koro is associated with the 
history of the flood. Its name is Ngginggi-tangithi-Koro, which 
conveys the idea of a little bird sitting there and lamenting the 
drowned island. In this bird the Christians recognize Noah's dove, 
on its second flight from the ark. I have heard a native, after listen- 
ing to the incident as given by Moses, chant, " Na qiqi sa tagici 
Koro ni yali :" " The qiqi laments over Koro, because it is lost." 




Savu Falls. 

Near Na Savu, Vanua Levu, the natives point out the site where, 
in former ages, men built a vast tower, being eager for astronomic 
information, and especially anxious to decide the difficult question 
as to whether the moon was inhabited. To effect their purpose, they 
cast up a high mound, and erected thereon a great building of tim- 
ber. The tower had already risen far skyward, and the ambitious 
hopes of its industrious builders seemed near fulfilment, when the 
lower fastenings suddenly broke asunder, and scattered the work- 
men over every part of Fiji. It is remarkable that the people of 
Ono, the most distant island, say that they originally belonged to 



214 



FIJI AND THE FIJIANS. 



this locality ; and it is still more remarkable that there exists a 
dialectic similarity between these extremes ; and the inhabitants of 
each are tauvu, worshippers of the same god ; and, in virtue of 
this, may take from each other what they like, and swear at each 
other without risk of giving offence. 

Namosimalua, on hearing of the translation of Enoch and Elijah, 
at once named Kerukeru, a woman of Yaro, who was very good, 
but unkindly treated by her husband : so the gods, in consideration 
of her high character, removed her from this world without per- 
mitting her to die. 



LANGUAGE AND LITERATURE. 2L< 



Chapter VI I L — Language and Literature. 

THE Fijian is not an isolated tongue, like the old Etruscan, or 
the modern Chinese or Basque. It is a member of that 
wide-spread family of languages known as the Oceanic or Malayo- 
Polynesian type of human speech. From Formosa and Hawaii in 
the north Pacific as far south as to New Zealand, and from Easter 
Island, below the tropic of Capricorn, in longitude 109 west, across 
the South Pacific and Indian Oceans to Madagascar, in 45 east 
longitude, languages are found to obtain, which less or more nearly 
resemble one another in their elementary sounds, their laws of 
syllabication, their vocabularies, and all their leading grammatical 
principles and processes. The language of the Malays and the 
Sumatrans is structurally that of the Malagasses : and the Maori 
of the New Zealander is, to some extent, intelligible between three 
and four thousand miles away among the inhabitants of the Sand- 
wich Islands. The principal features of the Malayo-Polynesian 
tongues may be exhibited in few words. Their alphabets exclude, 
for the most part, guttural and hissing sounds, and show a strong 
partiality for vowels, nasals, and liquids. Their syllables commonly 
consist either of a vowel alone, or of a single consonant followed by 
a vowel. The last syllable but one in a word is that upon which 
the accent is usually made to fall. The roots of these languages 
are generally dissyllabic, and the practice of reduplicating words 
has great favour with them. A dual as well as a plural number is 
recognized. Nouns rarely undergo any change to express the ideas 
of gender, number, or case ; and verbs have no inflections properly 
so called. As in the Hottentot tongue, the first personal and pos- 
sessive pronoun, when not in the singular, assumes different forms, 
according as the "we" or "our" is to be taken in what is called an 
inclusive or exclusive sense. The English expression, " Let us go," 
addressed by one individual to another in the presence of the third, 
is equivocal. It may either mean, "Let you and me go," shutting 
out the third party, or, " Let us all three go together." No such 
ambiguity can attach to the words in the mouth of a Polynesian. 
In the former case, a Tongan, for example, would say ke ta 0, in the 
latter ke tau j and other languages of the Oceanic class make a 



2l6 FIJI AND THE FIJIANS. 

similar distinction. In regard to their syntax, the Malay o- Polynesian 
tongues have little of the width, the elaborateness, or the symmetry 
of the group of languages to which the English belongs. At the 
same time they are equally removed from the chaotic, cramped, and 
ill-proportioned style of the Tartar, the Chinese, and other leading 
tongues of central and eastern Asia. The expression of thought 
in Malayo-Polynesian is simple, inartificial, flowing, and vigorous : 
and, as a vehicle of Christian truth, whether by word of mouth or 
by writing, the languages of this family will admit of comparison 
with the capabilities of much more polished tongues. 

The characters which have now been enumerated as belonging 
to Malayo-Polynesian speech at large are all shared by the Fijian, 
of which a more minute accountwill be acceptable to the students 
of language, and may not be without its interest for the general 
reader. It will be necessary to premise, that Fijian is not a single 
language, like that of the Friendly Islands, but is spoken in as 
many as fifteen, probably in more than fifteen dialects. The dis- 
tinction between some of these dialects is slight. Others of them 
are as unlike one another as the European Spanish and Portuguese, 
or as the Bengali and Mahratta of Northern India. Not seldom 
their vocabularies are quite dissimilar, the same ideas being repre- 
sented by terms differing in root as well as in form ; and in certain 
cases one or more of the elementary sounds of the language are 
wanting ; or, on the other hand, sounds obtain which the bulk of 
the dialects do not acknowledge. The sound of the English J, for 
instance, is heard at Lakemba and in some of the neighbouring is- 
lands ; while the Somosomo dialect has no k, and that of Rakiraki 
and other parts excludes /. The missionaries are acquainted, 
more or less, with about seven dialects, and books have been printed 
in four of them, namely, in those of Mbau, Rewa, Somosomo, and 
Lakemba. Mbau, however, is at once the Athens and the Rome of 
Fiji ; and it is the language as spoken there, into which the Scrip- 
tures have been translated, and of which the following statements 
are mostly designed to be illustrative. 

The simple vowel sounds, both long and short, which are found 
in the Italian and other European tongues, are those which obtain 

* The last two, however, are both tound in the Lakemba diale:t, as, for instance, the 
j in the name Fiji, which is the designation of the group to windward. Tne presence 
of these sounds in this dialect may be traced to the fact, that Lakemba is the chief 
island of the group nearest to Tonga, and the one which has always h ad the most 
intercourse with the Tongans. The F sound in the name Fiji is to be accounted for 
in the same way. 



LANGUAGE AND LITERATURE. 217 

in Fijian, though with a less open expression in the case of one or 
two of them. The compound vowels are at, au, ei, eu, oi, ou, and 
w, the separate elements in each being distinctly uttered. The 
consonantal part of the language excludes the sounds of the English 
aspirate, the ch of "chink," "churl," and the like, the soft g ox j* 
the th as heard in " thistle," " thought," and " truth," and the com- 
posites x and z. The letter c is used to represent the sound of th 
in " though," " that," which is of constant occurrence in Fijian ; g 
answers to the ng in " ring," " swing," etc. ; k is occasionally read 
as g in " guest " ; thus Rakiraki, mentioned above, is pronounced 
Ragiragij and q answers either to the English nk in " banker," or 
which is much more commonly the case, to the ng in such words as 
" linger," and " mangle." The sounds of d and b, even though 
standing, where they continually stand, at the beginning of a word, 
are never enunciated without a nasal before them, n being heard 
before d, m before b. Thus Doi, one of the islands, is pronounced 
Ndoi, and Bau, Mbau. P is only used in the Mbau dialect in 
foreign words, or in such as have been introduced from other dia- 
lects. P, too, is an exotic. Fijian stands almost alone among its 
fellows in possessing the sound of s. It is doubtful whether any 
Polynesian people employ this sound, with the exception of the 
Samoans and the Fijians ; and it is much more frequent in the 
tongue of the latter than in that of the former. The general law 
of the Polynesian syllable, as already laid down, is strictly observed 
in the Fijian language, subject only to the qualifications, which the 
invariable use of the nasal before d and b, and the occurrence of 
the sounds represented by q, may be thought to require ; together 
with the further fact, that r is not uncommonly employed after d, 
as in dra, " blood," drodro, a " current." 

Fijian, like the Maori and others of the Polynesian languages is 
rich in articles ; ko or o, and koi or oi, answering under fixed rules 
to the English " the " ; and a or ai, na or nai y being used, both 
before singular and non-singular nouns, when the meaning is 
indefinite. 

The noun is either primitive or derived. Very many words are 
employed, at the will of the speaker, either as nouns or verbs. 
Many nouns expressing habit, character, mode of life, and the like, 
are formed by prefixing a frequentative particle dau to a verbal 
term. For example, from vosa, " to talk," comes dauvosa, " one 
who talks incessantly," " a chatter-box." Diminutives are made by 
reduplication ; thus vale is a " house," valevale a " little house," 



2l8 FIJI AND THE FIJIANS. 

a " canoe house " ; and so vesivesi is a " little spear," from vest a 
" spear." 

Artificial gender is unknown to the language. When it is nece's- 
sary to distinguish the sexes, tagane, "male," and y a lew a, " female," 
are put after nouns. Thus, while gone is " a child," a gone tagane 
is " a boy/ 7 a gone yalewa, " a girl." Number is not indicated by 
any change in the termination of a noun. Sometimes the personal 
pronouns corresponding to the English "he" and "they" are used 
to express the singular and the dual or plural respectively. In other 
cases the singular is denoted by the numeral dua " one," and the 
particle vei, either with or without reduplication of the noun, is 
put before it for the purpose of giving it a plural meaning. 

It is a remarkable feature of the language, though not limited to 
Fijian, that it has certain nouns which convey the idea of a specific 
number of things, such number being chiefly ten. Thus sole means 
" ten bread-fruits," sasa, " ten mats," rara, " ten pigs," dure, " ten 
clubs," while bo la is " a hundred canoes," and selavo, " a thousand 
cocoa-nuts." All these words take numerals with them, like other 
nouns. Sasa, for example, with tolu, " three," before it denotes 
three times ten, or thirty mats, and so' of the rest. 

. The cases of nouns, so far as the language acknowledges them, 
are made by prefix particles. The nominative and objective are 
often alike. The possessive is indicated, with several nice distinc- 
tions, by the signs ni and 4 or by the use of possessive pronouns. 
In such compound terms as " a basket of fish," " a ftottle of water," 
where " of" is employed in the sense of " containing," the Fijian 
never uses a sign of possession, but always puts them as if they were 
written, " a basket fish," " a bottle water." 

Many adjectives are primitive words. Derivatives are formed 
partly by the reduplication of nouns and verbs, partly by prefixing 
to substantives and other words the dissyllable vaka, which has 
the force of the English ly in " lovely," or else conveys the idea of 
possession. Vakawere, for instance, is "garden-having," and vaka- 
tamata is " man-like," from were, " garden," and tamata, " man," 
and such forms as vulavula, "white," " dredre, difficult," Italia, 
" silly," are of perpetual occurrence. Besides the derivative adjectives 
there are likewise compounds which may be compared with such 
expressions as the English " sin-stained," " wind-swept," and others. 
The language has no special signs for representing the higher or 
lower degrees of the quality expressed by an adjective. In the ab- 
sence of such signs it either employs intensifying or depreciating 



LANGUAGE AND LITERATURE. 219 

particles for the purpose of comparison, or it uses the positive in 
such a way as to answer the same object, or, yet again, it gives the 
qualification it desires by adopting a particular arrangement of 
words in a sentence. 

The pronominal system of the language is full of interest. The 
circumstance that its demonstratives and interrogatives are few 
and simple, is one which has its parallel in many tongues. Nor is 
it very surprising that it dispenses with the use of a specific form 
for the relative. The personal and possessive pronouns, in Fijian, 
however, are a linguistic raree-show. Most languages are content 
to use their pronouns of these classes in two numbers. The Fijian 
is not satisfied with fewer than four ; for it adds a dual and a triad 
to the ordinary singular and plural forms. Thus, the " our " of the 
English may be represented now by a nodaru, now by a nodatou, 
now by a ncda, according as it refers to two persons, or to three, 
or to many. The triad number is also employed when a few are 
intended. The use of inclusive and exclusive forms of the first per- 
sonal and possessive pronoun has been already named as a feature of 
Malayo-Polynesian language in general. This distinction in Fijian 
is carried through the dual, triad, and plural numbers alike, so 
that, for example, there are as many as six separate words in the 
language answering to the one English " we." In addition to these 
characters, which the language shares with the Tongan and some 
other Oceanic tongues, Fijian has the further peculiarity — and in 
this perhaps it is unique — that it varies the form of the possessives 
according as the nouns with which they are connected are names 
of eatables, drinkables, or things of neither of these classes. Let 
the Englishman who wishes to say, " My house, my cheese, and 
my cider," be required by the laws of his language to use a 
separate form of the " my n in each of these three combinations, 
because cider is something to be drunk, cheese something to be 
eaten, and house neither the one nor the other; he will then 
express himself with the nicety on which the Fijian insists in this 
respect. 

The correspondence between the numerals of the language and 
those of even the most distant members of the Malayo-Polynesian 
family of tongues is truly surprising. Dua, rua, tolu, va, lima, 
ono, vitu, walu, ciwa, and .tint, the Fijian cardinals from one to ten, 
are forms to which the Malayan, the Hawaiian, the Maori, the 
Malagas se, and all their fellows present striking resemblances ; nor 
are they wanting in a family likeness, which connects them with 



2 20 FIJI AND THE FIJIANS. 

languages belonging to others of the groups into which the universal 
speech of mankind may be distributed. Ordinals are made in 
Fijian by prefixing ka to the cardinals. Like the Latin bint, trini, 
etc., it has also distributives, which it forms from the cardinals by 
putting before them ya or tauyaj thus yalima or tauyalima is "five 
a-piece," " five each," and so on. Beside these the language con- 
tains a distinct series of numerals which have a collective or defi- 
nite sense, "the one " or "one only," "the two" or "two only," etc. ; 
something like the Greek monas, duas, and their compeers. The 
definites or collectives are the cardinals wholly or partially redupli- 
cated. Finally, by the use of the prefix vaka with the cardinals, 
Fijian furnishes itself with numeral adverbs equivalent to the 
English "once," "twice," "thrice," and that with a completeness 
and a consistency which neither the Latin, nor the Greek, nor the 
Sanscrit itself can rival. 

The doctrine of the verb in Fijian is large and complex. Its root 
form is always either monosyllabic or dissyllabic. The sources 
from which the derived verbs spring, as in other languages, are 
various. Substantives and adjectives, however, are the classes of 
words which yield the bulk of them. Some are formed by adding 
na to a noun ; thus, from buka, " fuel," comes bukana, " to add fuel." 
Others/ like cata, " to hate," are made from adjectives, by append- 
ing the syllable ta, or, which is more common, by at once prefixing 
vaka and adding taka. What is most observable, however, in the 
Fijian verb is the peculiar manner in which it sets forth to the eye 
and ear the different ideas expressed bywords of this class, whether 
considered in themselves, or in their syntactical relations to other 
words. The notions which the English expresses by such terms as 
"lie," "sleep," "rest," on the one hand, and by such as " consider," 
"strive," "walk," on the other, are essentially unlike ; yet the lan = 
guage makes no external distinction between the two clasess, It is 
otherwise in Fijian ; for verbs of the latter order, which imply 
voluntary action, though to the exclusion of an object, are usually 
reduplicate in form, while those of the former are for the most part 
simple roots. Again, it is sometimes the case in English that neuter 
verbs are used with a substantive after them; thus, we say, " He 
sits his horse well," making " sit " to govern " horse," though natu- 
rally incapable of exercising such a power. With few exceptions, 
however, when we wish to indicate any relation between a verb of 
this sort and an object noun, we employ a preposition. The Fijian 
does not commonly adopt the latter method. On the other hand, 



LANGUAGE AND LITERATURE. 221 

it can give all its unreduplicated neuters a transitive force by 
appending to them certain formative particles. On this principle 
mocera is "to sleep upon/' from moce, " to sleep " ; qalova is " to 
swim to/' from qalo, " to swim" ; and drotaki is "to flee from" from 
dro, " to flee." Further, a distinction in the use of verbs transitive 
prevails in Fijian, which is perhaps without a parallel in any other 
tongue. In their simple form they require that the nouns they 
govern shall stand immediately after them without the intervention 
of an article or other word, and they represent actions in an inde- 
terminate and general manner ; thus, me van waqa is " to fasten 
canoe," me voli ka is "to purchase things.". But if the object of 
such a verb in the mind of the speaker be definite, if, for example, 
he wishes to speak of fastening " a canoe," or " the canoe," the 
governed noun, whether it precedes the verb or follows it, must have 
an article, and the verb receives one of a series of affixes used for 
the purpose, the chief of these being, a, ka, ta, ca, na, va, and ya 
with the dissyllables taka, raka, and vaka. The affix which any 
particular verb receives is determined by laws that have not as yet 
been very accurately traced. The Mbau dialect not unfrequently 
accents the last syllable of verbs ending in a, instead of appending 
to them a particle of definition. The Fijian passive is made in 
various ways. Sometimes the simple form of the verb is employed 
the meaning being fixed by the context. Sometimes the definite 
affixes just named are used for this purpose, their final a being 
changed to z. In other cases certain particles, ka, ta, ra, etc., pre- 
fixed to the verb, convey the passive sense. The last method is 
resorted to when a thing has come of itself, or when either the 
person who did it is unknown, or it is not thought well to men- 
tion him. Dau put before a verb either intensifies the idea of it, or 
denotes the frequent repetition of the state or action expressed 
by the verb. In like manner vaka before verbs has a causative 
power, and vet carries with it the notion of what is reciprocal or 
customary. 

Tense and mood are represented in Fijian by certain indepen- 
dent words, which the language puts before the verbal form. Thus, 
sa, ka or a, and na, with certain equivalents, answer in general to 
the present, past, and future respectively ; and me or mo makes a 
verb imperative, conditional, or infinitive. 

In regard to the subordinate parts of the language, which have 
not as yet passed under review, the adverb, preposition, and con- 
junction, little needs to be said. The language is poor in the last 



2 22 FIJI AND THE FIJIANS. 

two classes of words, and, for the first, it either makes use of sepa- 
rate terms like eke y "here," and sega, "not," or it creates forms 
from adjectives by prefixing vaka, the equivalent of the German 
adverbial ending lich, and the English ly. The expletives of the 
language, or, as they are called by the natives, "the ornaments of 
speech," are singularly numerous, and it is a piece of Fijian affec- 
tation to crowd as many of them as possible into sentences. Greek 
itself is often out-Greeked by these dainty word-worshippers of the 
southern sea. 

The general character of the Malay o- Polynesian syntax was 
explained in the outset, and it is not necessary that many details 
should be given with respect to this feature of the Fijian. Adjec- 
tives are put after their nouns when they are used attributively, 
before them when they stand as the predicates of propositions. 
The English expression, " the good man," appears in Fijian, " the 
man good " ; the sentence, " The man is good," would be written, 
" Good is the man." The possessive pronoun precedes the noun 
with which it is joined, unless such noun imply relationship, or be 
the name of a member of the body, or of a part of anything, in 
which case the pronoun is put after it. Demonstrative pronouns 
follow their nouns. Verbs usually have their nominatives after 
them. When the nominative takes the lead, it is used absolutely. 
Personal pronouns, however, do not come under this law ; for they 
always go before their verbs. Adverbs follow the words they 
qualify. 

Once more, it is interesting to find the language distinguishing 
between the so-called genitive of subject and genitive of object in 
the use of its noun. The term, " the Gospel of God," is . equivocal 
in English. It may mean either " the Gospel of which God is the 
author," that is to say, the " of God " may be the genitive of sub- 
ject ; or it may mean " the Gospel which has reference to God," 
where the "of God" is the genitive of object. In the latter case 
the Fijian uses the particle ni before the governed word, to express 
the objective meaning. 

What the number of radical words in Fijian may be, it is diffi- 
cult to conjecture. Its vocabulary is probably richer than that of 
many other Oceanic tongues. For relationships, for the smaller 
divisions of time, for metals, colours, etc., the language has few 
terms ; but this is not the case with most other classes of ideas 
and objects. Whatever belongs to their religion, their political 
constitution, their wars, their social and domestic habits, their 



LANGUAGE AND LITERATURE. 223 

occupations and handicrafts, their amusements, and a multitude of 
particulars besides, relating either to themselves or to the sphere of 
their personal and national life, they not only express with pro- 
priety and ease, but in many instances with a minuteness of repre- 
sentation and a nicety of colouring, which it is hard to reproduce 
in a foreign language. Thus the Fijian can express by different 
words the motion of a snake and that of a caterpillar, with the 
clapping of the hands lengthwise, crosswise, or in almost any other 
way ; it has three words for " a bunch," five for " a pair," six for 
" cocoa-nut oil," and seven for " a handle " ; for " the being close 
together " and for " the end " it has five terms each, for " fatigue " 
and " thin " seven each, with no fewer than eleven for " dirty " ; for 
the verb "to thank " it has two words, for "to pluck " four ; for "to 
carry, command, entice, lie, raise," it has five each ; for " to creep, 
return, pierce, see, squeeze," six each ; for " to care, draw, roll," 
seven each ; for " to make, place, push, turn," eight each ; for " to 
seize and split," nine each ; with fourteen for " to cut," and sixteen 
for " to strike." One other illustration of the copiousness of the 
language is worth mention. The Greek and other cultivated 
tongues have different words for "to wash," according as the 
operation has reference to the body, or to clothes and the like ; 
and, where the body is spoken of, their synonyms will sometimes 
define the limb or part which is the subject of the action. The 
Fijian leaves these languages far behind ; for it can avail itself of 
separate terms to express the washing process, according as it may 
happen to affect the head, face, hands, feet, and body of an indivi- 
dual, or his apparel, his dishes, or his floor. 

Fijian literature is in its cradle, but its infancy gives promise of a 
vigorous and energetic manhood. The New Testament and other 
parts of Scripture are printed in the language, and the missionaries 
have published some useful books besides. These last, as the case, 
of the people has affectingly required, have been, as yet, taken up 
for the most part, with religious and moral subjects. As soon as 
possible, elementary works on various branches of general knowledge 
will be supplied for the use of the mission schools. 

In the year 1850 two literary productions of great merit issued 
from the Wesleyan mission press at Viwa : the one a Grammar of the 
language, the other a Fijian-English and English- Fijian Dictionary, 
both by the late laborious and excellent missionary — who did so 
much towards preparing the way for the forthcoming Fijian trans- 
lation of the Old Testament, — the Rev. David Hazlewood. This is 



2 24 FI J! AND THE FIJIANS. 

a name which ought not to die. Mr. HazlewoooVs predecessors 
and contemporaries had studied the language; they had represented 
it by an alphabet, which all philologists will confess to be at once 
appropriate, simple, and scientific ; they had collected vocabularies, 
and lists of phrases and idioms ; they had printed numerous trans- 
lations and original compositions in Fijian ; they had provided 
themselves with manuscript illustrations of its system of sounds, 
of its general structure, and of its leading peculiarities : it was 
reserved for him to draw up and publish the first Grammar and 
Dictionary of the language properly so called. Mr. Hazlewood's 
Grammar is a book upon which the Bopps and Grimms of Ger- 
many will look with respect, for its philosophical accuracy and 
completeness, at the same time that they eagerly drink up its pre- 
cious philology. In point of simplicity, comprehensiveness, and 
scholarly handling of its subject, it is a worthy associate of a Gram- 
mar of the Kaffir tongue, which a Wesleyan missionary in South 
Africa, the Rev. John W. Appleyard, published in the same year, 
and which is one of the most valuable contributions to linguistic 
science that the world has received for many years past. Mr. 
Hazlewood's Dictionary is a work of gre^t pains, and both the 
selection and the arrangement of his materials are such as might 
be looked for from the author of the Fijian Grammar. Appended 
to the Dictionary are two important tracts ; the one being a list of 
the Fiji Islands, with their bearings and distances from either Mbau 
or Lakemba, so far as they are known ; the other containing the 
names of the leading objects belonging to the natural history of 
the country, as plants, fishes, insects, and the like. 

With a language such as has now been described, and with the 
blessing of God upon the continued labours of Christian mission- 
aries among a people so strong-minded, so enterprising, and so 
versatile as are the subjects of this volume, there is no reason why 
Fijian literature should not by-and-by take rank with the noblest 
cultures, to which the Gospel is at present shaping the genius and 
heart of so many heathen populations of our globe. 



MISSION HISTORY. 



Chapter I.— Beginnings — Lakemba and Rewa. 

T N the entire annals of Christianity it would be difficult to find 
-*- a record of any of its enterprises so remarkable, or followed by 
such astonishing success, as the misson to Fiji. The reader of the 
former part of this volume will be able to form some notion of the 
task which was undertaken by those who first resolved to bring the 
old converting power of the Gospel to bear upon these far-off 
islands. The portraiture given is but an imperfect sketch, and, 
necessarily, most imperfect in the most prominent features. The 
worst deformities, the foulest stains, disfiguring and blackening all 
the rest, are the very parts of Fijian nature which, while the most 
strongly characteristic, are such as may only be hurriedly men- 
tioned, dimly hinted at, or passed by altogether in silence. The 
truth is just this, that within the many shores of this secluded 
group, every evil passion had grown up unchecked, and run riot in 
unheard-of abominations. Sinking lower and lower in moral 
degradation, the people had never fallen physically or intellectually 
to the level of certain stunted and brutalized races fast failing, 
through mere exhaustion, from the mass of mankind. Constitu- 
tional vigour and mental force aided and fostered the development 
of every crime ; until crime became inwrought into the very soul of 
the people, polluted every hearth, gave form to every social and 
political institution, and turned religious worship into orgies of sur- 
passing horror. The savage of Fiji- broke beyond the common 
limits of rapine and bloodshed, and, violating the elementary in- 
stincts of humanity, stood unrivalled as a disgrace to mankind. 

15 



2 26 MISSION HISTORY. 

After the wild and extravagant tales brought home by seamen 
about the islands of the South Seas became partly confirmed and 
partly corrected by the report of more intelligent and trustworthy 
voyagers, the thought of so much degradation and cruelty gave 
great grief to many good hearts in England ; but it was not till the 
year 1796 that any missionaries were sent to the Friendly Islands. 
That disastrous expedition forms a dark and stormy morning to the 
brighter day of success which now shines over the Pacific. For 
nearly twenty years, too, did devoted men of God labour in Tahiti, 
ever sowing, tearfully sowing, but reaping nothing all that time. 

No wonder that, under such influences, the new missionary zeal 
at home flagged, and it seemed to some as though such disappoint- 
ments proved that the time was not yet come for the conversion of 
those far-away tribes. But the heart of British Christianity had 
been deeply stirred with sympathy, and had fully awakened to a 
conviction that no power but that of the Gospel, no improvement 
short of actual conversion, could deliver the savage heathen from 
the many evils with which they were cursed, or confer upon them 
the blessings of a genuine civilization. Any considerable outward 
reform, in the case of a nation as well as of an individual, without 
an inner regeneration, can only result in a sham success, or ever be 
otherwise than the skinning over of an unhealed sore. The attempt 
to work this thorough change in Polynesia had been made ; Chris- 
tianity had put in her claim for those many islands, and was 
committed to the work of their conversion. Success came at last. 
Forty years after the arrival of the ill-fated missionary band who 
came in the Duff, Christianity had spread throughout the three 
groups of the Friendly Islands, and reached as far as Keppel's and 
Niuafoou Islands, Wallis's Island, and three hundred miles north- 
wards to the Navigator's Group. This extension of Christian 
influence was chiefly owing to the enterprising zeal of the new con- 
verts, who, longing to give others what had so greatly blessed them- 
selves, — went forth, and preached everywhere, the Lord working 
with them, and confirming the word with signs following." The 
glad tidings of such results greatly encouraged those who had 
thought, and prayed, and laboured at home, on behalf of these dis- 
tant " Isles of the sea." The Wesleyan Tongan mission proved to 
be a grand success ; and the missionary zeal of the churches re- 
ceived an impetus which pushed forward to more glorious achieve- 
ments. 

A history of the Friendly Islands, giving details of the mission 






BEGINNINGS LAKEMBA AND REWA. 227 

there, has been supplied by the late Miss Farmer, who has furnished 
much valuable information about those beautiful islands, and the 
wonderful work of God wrought there ; and by the Rev. T. West, in 
his work entitled " Ten Years in South-Central Polynesia." The 
Tongans seem to have been always good sailors, and held inter- 
course with several other groups, especially with Samoa, the people 
of which resembled them in colour and general physical formation, 
as well as in some of their customs, while there was a remarkable 
similarity in the language of the two groups. But the Viti Islands 
— or, as the Tongans called them, Fiji — presented great attractions 
in the fine timber which they supplied so abundantly for building 
their canoes, and the large sails and masts for which they were 
famous. The trade- wind is favourable for the voyage from Tonga, 
which occupies from two to four days, the' distance to the nearest 
Fijian land being scarcely two hundred and fifty miles. While 
passing, also, to and fro in their own or neighbouring groups, the 
strong prevailing wind often drifted the Tongans to those dreaded 
shores of Fiji, where, according to a horrid law, all who escaped 
from shipwreck were killed and eaten. Some, however, of these 
unwilling wanderers were otherwise received. It has come to light 
^hat a distinct tribe, of Tongan origin, exists more than a thousand 
miles from their mother country, in one of the islands of the New 
Hebrides. They have sprung from the chief and crew of a canoe 
that drifted long ago from the Friendly Islands, and was supposed 
to have been lost at sea. At Rewa and Kandavu there is a peculiar 
class of natives called " Tonga- Fiji," whose forefathers came there 
from Tonga in the remote past. This mixed race has become con- 
nected with Rewa ; they have lost the language, but, until lately, 
retained some of the customs, and worshipped the gods, of the 
Friendly Islands. 

The largest immigration of Tongans has always been to Lakemba, 
the chief island in the windward group, and to which about twenty 
smaller islands are tributary. Here, consequently, these people are 
found in the greatest number. Drifted thither, or coming to build 
canoes, or to trade, they had to wait for a change of wind before 
they could return ; for their craft could do but little at beating, espe- 
cially against the strong breeze which generally blows when there is a 
change, and which frequently drove them back again to Lakemba for 
shelter, where they had to remain for months, and, in some instances, 
even for years. In drifting, a canoe becomes unmanageable, and 
sails and rigging are often lost, so that the crew would be without 



228 MISSION HISTORY. 

the means of effecting their return. Here they soon fixed themselves. 
Although it is the least savage part of Fiji, yet wars were frequent 
in the district, and the strangers secured the favour of prevailing 
powers by fighting on their side, and sailing about to levy tribute 
under the orders of the chief. Thus they gained influence, and the 
possession of property in Fiji, while they owned no actual govern- 
ment, and led comparatively lazy lives. In the former part of the 
present century there were several distinct colonies or establish- 
ments of Tongans on Lakemba, and others of the same race were 
found residing on the adjoining islands. 

In some respects the Fijians were gainers by the visits and resi- 
dence of their foreign guests, who introduced pigs, fowls, and 
muscovy ducks, to increase their supply of food ; axes, hatchets, 
chisels, plane-irons, and knives, to supersede the clumsy tools with 
which they had hitherto worked ; calico and prints, for comfort and 
adornment ; and whales' teeth, with shells and other articles, which 
enriched the people with increase of their primitive currency. 

But it was a far greater boon than any of these that the Tongans 
at last brought with them, which at the same time awakened and 
satisfied new desires ; began to lift up the people from their almost 
hopeless degradation ; enriched them with an imperishable wealth • 
and set in motion a renewing and elevating power, which has already 
changed the aspect of Fiji ; pressing forward in spite of all resist- 
ance ; triumphing over treachery, persecution, and bloodshed ; 
smiting the structure of a false and horrible religion, and proving 
its rottenness in its ruin ; leading tens of thousands from among 
the foulest crimes and deepest social wretchedness into virtue and 
domestic comfort ; and, in short, carrying out, in the only sure way, 
the work of civilization. 

After a while there were found among the Tongan sailors who 
visited Fiji, some who had become converted to Christianity at 
home ; and these, on arriving in the strange land, zealously set 
about making known what they themselves knew of the Gospel to 
their own relatives, and then to the Fijians. Thus was the Christian 
religion first introduced into the group. 

In the Friendly Islands the dreadful state of Fiji was known 
and mourned over ; and when, in the year 1834, the little Tongan 
church was blessed with that remarkable working of the Holy 
Ghost, when thousands not only turned from the profession of 
idolatry, but became truly converted, and showed afterwards the 
outward signs of a changed heart, and when the king and queen 



BEGINNINGS — LAKEMBA AND REWA. 229 

together sought and found pardon through Jesus Christ, — in the 
midst of their holy enjoyment and gratitude at Tonga, Fiji was 
remembered with sympathy, and an earnest desire sprung up, 
both among the people and their missionaries, to send to that group 
those who should teach its savage inhabitants the Gospel of Jesus. 
The newly converted king, George Tubou, with all the vigour of 
character which had distinguished him as a heathen and a warrior, 
felt greatly interested in the spread of that religion which he had 
just begun to enjoy. Earnest prayers were offered that the way 
might be opened for sending missionaries to the Fijians, some few 
of whom had already become converted in the Friendly Islands, 
and one had even already begun to labour as a good and zealous 
exhorter. 

At the Friendly Islands district meeting, held in December, 
1834, the case was fully considered. It was felt that the spreading 
work in Tonga required more than all the strength of the mission- 
aries then out there for its proper management. But the hearts of 
these men were deeply moved by what they were constantly hearing 
from Fiji. There was much to induce them to stay where they 
were. The freshness of youth had passed from them ; their homes 
were established now, and their children gathered round them ; 
they were beginning to reap the fruit of much toil, and suffering, 
and danger. But in that outcry of savage passion which reached 
them from "the regions beyond," they heard only the wail of unrest- 
ing sorrow and unending pain. The comfort and the cure were in 
their hands, and the voice the Lord sounded to them as clearly 
now as ever, " Go ye into all the world, and preach the Gospel to 
every creature." They heeded the charge, and, counting all the cost, 
solemnly said, "Amen." Two of their number must go to Fiji. 
The Rev. William Cross, and the Rev. David Cargill, A.M., were 
appointed to commence the new mission. Mr. Cross had been 
eight years, and Mr. Cargill two, in the Friendly Islands. With 
their wives and little ones they waited at Vavau for an opportunity 
of proceeding to the new scene of labour. While here they began 
to learn the language. An alphabet was at the same time fixed, 
and, at the Tonga press, a " First Bqok" in Fijian, of four pages, 
was printed. A short catechism was also prepared at the same 
time, and put into the printer's hands. 

The captain of a schooner calling in at Vavau had agreed to take 
the missionary party to Fiji ; and the two families embarked on the 
8th of October, 1835, and reached Lakemba on the 12th. King 



230 MISSION HISTORY. 

George of Tonga had, from the beginning, manifested his sincere 
interest in the undertaking, and now sent an influential person with 
a present to Tui Nayau, king of Lakemba, and a message urging 
that the missionaries should be well received, and stating what 
benefits he himself and his people had already derived from the 
presence and teaching of these men and their brethren. 

Early in the morning the two missionaries went ashore in a boat, 
the schooner, in the meantime, lying off without coming to anchor. 
Deafening shouts along the shore announced the approach of the 
vessel, and drew together a great crowd of wild-looking Tongans 
and Fijians, armed and blackened according to their custom, to 
receive the strangers. 

At the very outset the missionaries had a great advantage in 
being able at once to converse with the people without an inter- 
preter ; for many of the Fijians at Lakemba, through very long 
intercourse with the Tongans, could speak their language. The 
king talks it as readily as his own tongue. Thus the visitors passed 
through crowds of Tongans, hailing them with the friendly greet- 
ings of their own land ; and, leaving behind them the Tongan 
houses, stretching for nearly half a mile among the cocoa-nut 
trees on the shore; they came at once to the king's town, which lies 
about four hundred yards inland. In one of his large houses they 
were introduced to the king and some of his chiefs. Tui Nayau 
readily promised them land for the mission premises, and desired 
that their families and goods should be landed forthwith, while he 
undertook to build temporary dwellings as soon as possible. In the 
meantime, one of his own large houses was offered to the strangers, 
who, however, feared to reside within the town, considering it un- 
healthy from its crowded state, and the embankment and moat by 
which it is surrounded. The interview was very favourable ; and a 
suitable place having been chosen for the new buildings, between 
the town and the Tongan settlement, the missionaries returned 
to the schooner to give in their report to their wives and the 
captain. 

The Blackbird then cast anchor, and the families, who had suffered 
very severely from sea-sickness, were only too eager to get ashore. 
A large canoe-house on the beach, open at the sides and end, was 
given them as their dwelling until proper houses could be built. 
Under this great shed the two families passed the night, but 
not in sleep. The curtains had been left on board with their 
other goods, and they speak of the mosquitoes that night as 



BEGINNINGS — LAKEMBA AND REWA. 23 I 

being " innumerable and unusually large." Great numbers of pigs, 
too, seemed much disquieted, and kept up a loud grunting all round 
until morning. Here then, beneath a canoe-shed, the missionary 
band spent their first night in Fiji, the wives and children worn out 
with their voyage, stung by numberless mosquitoes, and the crying 
of the little ones answered by the grunts of pigs running about in 
all directions. Glad enough were they, the next morning, to accept 
the captain's invitation, and go back to the vessel until their houses 
were ready. 

House-building is sharp work in Fiji. On the 14th a large company 
of natives, having prepared posts, spars, reeds, etc., assembled at 
the chosen site, and commenced operations. On the 17th all the 
furniture, articles for barter, books, clothes, doors, windows, and 
various stores were landed and carried to the two houses, and that 
evening the families took possession of their new homes. 

The next day was the Sabbath. The missionaries opened their 
commission by preaching twice out of doors, in the Tongan lan- 
guage, to about a hundred and fifty Tongan s and Fijians. The 
king was invited, and came to the morning service, listening very 
attentively. 

Thus the work was fairly begun ; and hard work it was. As they 
could spare time from their carpentering and fitting up the houses, 
— putting in windows, hanging doors, etc., — the missionaries applied 
themselves diligently to the study of the Fijian language. They 
soon found that the alphabet which they had arranged at Tonga 
was defective ; and, after very full examination on the spot, addi- 
tional characters were introduced, and the powers of others altered, 
and the alphabet as it now stands, answering admirably the require- 
ments of the language, was established.* 

One of the most important objects to be accomplished was the 

* In July, 1830, the late Rev. John Williams and the Rev. Mr. Barff called at Tonga, 
on their way to Fiji, with two Tahitian teachers. From the painfully distressing ac- 
counts received from Mr. Samuel Henry and others, they were, "induced to reconsider 
and re-arra ge their plans ; " and they abandoned their " original intention " of going 
to Fiji. The two teachers were sent Ly Captain Lawlor and Mr. Samuel Henry: 
and an old Fijian chief, who had been at Sydney, ^also accompanied them, taking the 
teachers under his charge. These teachers went 'to Lakemba, where they remained 
for a short time with Takai. Being persecuted there he and they removed to the 
small island of One ;ta, where they built a chapel. A few persons there joined them in 
the worship of the Lord. These teache* s had not been visited at all since they were 
sent from Tonga. They were industrious in planting their food, and fishing, and their 
conduct was gojd; but they had not been successful in their mission either at Lakemba 
or Oneata. The Rev. W. Cross, in visiting them in 1836, says, "The two Tahitian 
teachers, and Ta :ai, the chief under whose protection they reside, requested to be 
taken under our pastoral care. It is re.rar.<able that, though these teachers have been 
in Fiji nearly si< years, neither of them has attempted either to exhort or pray in the 
Fijian or Tongan languages, or to teach any of the people to read. This being the 



232 MISSION HISTORY. 

translation of the sacred Scriptures. Aided by the analogy which 
subsists among all the oceanic tongues, the missionaries, from their 
previous intimacy with the Tongan, were soon able to master the 
Fijian language ; and, by the help of the Fijian teacher, who had 
accompanied them from the Friendly Islands, and other natives, 
they were soon able to send a revised version of the first part of 
Saint Matthew's Gospel to the Tonga press, where twenty-four 
pages i2mo. were printed and forwarded to Lakemba. This small 
portion, including our Lord's sermon on the mount, proved very 
valuable. Urgent application was made to England for printing 
apparatus and a man to manage it. A grammar and dictionary 
were commenced, and the translation of the Scriptures vigorously 
pushed forwards, as time would allow. 

There was preaching every Sunday, and during the week services 
were held in the Tongan language. Many Tongans, who had 
hitherto roved about in Fiji in the unchecked indulgence of every 
vice, acknowledged the power of the Gospel. Many became truly 
penitent, and mourned bitterly over their past evil ways. These 
converts, being desirous to lead a new life, and no longer wishing 
for the licentious course which was freely open to them in Fiji, 
returned home to their own land ; and many a warm greeting took 
place between them and their friends, who had also received the 
blessings of Christianity since they last met. Thus it was difficult, 
' for some time, to form any correct notion of the actual results of 
the new mission. 

On July 20th, 1836, the Rev. C. Tucker, of Haabai, Friendly 
Islands, writes, "A canoe arrived here this morning from Fiji : 
it left Lakemba, the island where the brethren Cross and Cargill 
are labouring, on Thursday the nth, and reached Tofuaa, one of 
the most westerly islands of this group, on the 13th ; but, the wind 
becoming foul, they could not proceed to this place until to- 
day. There were fifty persons in the canoe, besides children, 
namely, thirty men and twenty women, principally Tongans. 
They all began to meet in class while in Fiji ; and, prior to their 
coming up from one of the leeward islands to Lakemba, they were 
under the care of Joshua, who is a converted Fijian, and has been 

case, we considered it necessary to place another teacher with them, and fixed upon one 
who understands both.' These two teachers were requested to pray and teach in the 
Fijian language. They attempted, but v^ere never able to enunciate the language at 
all correctly. However they continued as local preachers with the Wesleyan church, 
and conduced themselves in a very becoming manner, until it pleased God a few years 
ago to take them home. They both died in peace. 



BEGINNINGS LAKEMBA AND REWA. 233 

a class-leader and local preacher for some years. I rejoiced to 
hear of the success which has attended the labours of the brethren 
in Fiji, and of the pleasing prospects which present themselves 
at some of the distant islands of that group. They are Tongans 
chiefly who have as yet embraced Christianity in Fiji." In October, 
1837, a fleet of canoes left Fiji, in which "about three hundred 
persons removed to the Friendly Islands, who had been brought to 
the profession of Christianity at Lakemba, and two hundred of 
whom were meeting in class." 

Hitherto these Tongans had been notoriously wicked, even in 
Fiji. They were influential, and feared. They were courted by 
the chiefs to secure their help in war, and the service of their 
canoes for the transmission of property. Leading, at all other 
times, an easy, idle, well-fed life, they were always ready for danc- 
ing and mischief. When some of the most famous and stout- 
hearted of these became converted, and changed their manner of 
life, it had a telling effect on the minds of the Fijians, some of 
whom, in after years, welcomed back these men as fellow-Chris- 
tians. Many of the Tongans who became Christians remained in 
the land of their adoption ; but some of them were half-hearted 
and insincere in their religion, and have since done very much to 
hinder the mission work in the Fiji group. Some, however, were 
men of another stamp, whose religion was thorough and sincere. 
The distance is great indeed from the desperate, lawless, and vile 
course which these men held, to the high standard of morality 
which the New Testament teaches ; yet Christianity elevated them 
to that standard, and thereby wrought a triumph which no drilling 
of mere moral culture could have achieved ; it went deeper than 
any other system could have reached, exercising, as it did, a power 
which no other could command. It did more than reform these 
licentious savages. In changing their hearts it wrought in them a 
new style of ideas, a new class of motives. In the breast of the 
relentless warrior, the treacherous savage, the wily and suspicious 
heathen, it set up a quick and active charity, giving birth to strange 
emotions never felt before,— the emotions of sympathy and love 
for those whom they had hitherto known only as the sharers or 
the objects of their crime. They felt impelled to spread, as they 
could, the knowledge of that truth which had been the means of 
thus completely renewing them. Most hearty and zealous were 
many of these early Tongan Christians in carrying out, in every 
possible way, the spread of scriptural holiness through the land. 



234 MISSION HISTORY. 

They were constant and laborious in schools, and useful as class- 
leaders and exhorters. Denying themselves, and taking up their 
cross, they followed Christ diligently, striving hard to do something 
to repair the mischief they had effected by their past wickedness. 
Their services were invaluable, and it cannot be doubted that they 
were supplied by the Lord to meet the peculiar exigency of this 
difficult mission. No better pioneers could have been found. 
They sailed with their chiefs to many islands, and had influence 
with men high in power. They were not hindered by the fears to 
which Fijian converts are liable, and boldly professed Christianity. 
Their position was independent, and they held family prayer, gene- 
rally accompanied with singing, on board their canoes, or in the 
houses where they stayed in their frequent voyages. Thus was the 
name, and something of the character of Christianity, made known 
more widely and in shorter time than it could have been by any 
other agents. 

Tongan teachers of rare excellence have at various times, from 
the beginning, gone forth from their own country to take part with 
the missionaries in evangelizing Fiji, watching over the converts, 
and feeding the churches in remote towns and far scattered 
islands. 

Every day, and all day long, the missionaries and their wives 
were compelled to hold intercourse with the natives. The arrival 
of these strangers was a new era in Fiji. Many now obtained an 
axe or a hatchet, *or plane-iron, or chisel, or knife, or razor, or iron 
pot, or some calico, or print, or other article, for which they had 
often longed hopelessly before, and which was given in payment 
for fencing, building, gardening, or other services ; as also for pigs, 
fowls, fish, crabs, fruits, and vegetables. Thus, too, were purchased 
wooden bowls, mats, curtains, etc. ; for in no other way could these 
or other things be procured for the use of the mission families. A 
new stimulus was thus given to native industry, and new comforts 
were introduced among the people. Another result was, that the 
missionaries were brought into contact with many from distant 
towns and islands. A fair and regular way of dealing; the pur- 
chase, by useful articles, of industrial produce, which was known to 
be for home use, and not for gain ; and the sight of English com- 
forts in the mission-houses, made a very favourable impression on 
all who came. On the return home of these visitors, what they 
brought back was the object of general admiration, as what they 
had witnessed became the theme of general conversation. The con- 



BEGINNINGS LAKEMBA AND REWA. 235 

sequence was natural. Many more came me sarasara — to see, as 
well as to sell, and the thing grew into a nuisance. However, it 
had to be borne ; and then, too, it gave an opportunity of teaching 
many who could never have been visited at their own homes. 
Thus the great object of the mission was helped forward, and the 
fame of the new religion spread in every quarter. It was frequently 
the case that large parties visiting Lakemba from distant islands 
would ask permission to inspect the premises, which was generally 
granted. These visitors, having nothing to do, were generally 
disposed to stay longer than was necessary for any good purpose, 
and would prowl about, picking up any knife or other small article 
that they could lay hands on, and secreting it, with marvellous 
cleverness, in their scanty clothing. Increased watchfulness was 
the result ; and such parties, after having spent time enough in 
examining the place, and having listened with attention to a state- 
ment of the objects of the mission, were informed that the mis- 
sionary or his wife had other business, and were kindly reminded 
of the expediency of their attending to their own affairs elsewhere. 

Considerable losses, and much annoyance, but great good as 
well, came of all this. The natives took notice of everything, and 
could not help admiring the domestic comforts, regularity of meals, 
subjection of children, love of husband and wife, and general social 
enjoyment, which could only be taught by their practical exhibition 
in every day life. In this respect, as well as in many others, the 
French priests who have come to the islands have laboured under 
insurmountable difficulties, in their attempts to gain influence over 
the minds of the people. 

The houses so hastily put up for the missionaries were only in- 
tended to shelter them until the king should erect the more sub- 
stantial buildings which he had promised. Week after week passed 
on, and the promise remained unperformed, until, one day, a hurri- 
cane blew the temporary dwellings down, and the king could delay 
no longer. The work was then carried on in earnest ; and tolerable 
mission-houses were soon completed. A chapel was much needed, 
and the posts and spars of the ruined houses went towards the 
erection of a place fit for public worship ; the Tongans helping to 
put up the materials thus prepared. Thus, while the storm caused 
great inconvenience for a time, it led to more comfortable housing 
of the mission families, and the building of a chapel. All this, 
however, brought a great addition of labour upon the new settlers ; 
and any extra exertion in such a climate is very exhausting for 



236 MISSION HISTORY. 

Europeans. A desk of some kind was wanted for the chapel, and 
doors, windows, and other necessaries had to be made for the 
houses. This work fell on the missionaries, and, after a time, was 
brought to some sort of completion. Peculiar qualifications are 
needed for a missionary. Besides a head well stocked with general 
knowledge, he must have a ready hand, fit for any work, or he will 
have a poor time of it among such people as these Fijians ; and 
worse still will he fare if, in addition to all other endowments, he is 
not blessed with a good and easy temper. 

Thus the commencement of the new year found the missionaries 
possessed of a new chapel, with a regular congregation of nearly 
two hundred persons. Classes had been formed for church mem- 
bers, and a school started for pupils of all ages. On March the 
20th, a Sabbath morning, thirty-one adults, who had been under 
careful instruction, were publicly baptized. This sacrament was 
never administered indiscriminately to all who had merely for- 
saken their heathen practices and attended the Christian services ; 
but only to those who had received sufficient instruction, and 
thereby acquired an enlightened knowledge of the obligations thus 
imposed upon them ; while there was required good evidence that 
the candidates sincerely embraced the Christian religion, and en- 
deavoured to live according to its principles. The greater part of 
the thirty-one just mentioned were Tongans ; and, in the afternoon 
of the same day, twenty-three of their children were also baptized. 
By this time several Fijians had given up heathenism, and become 
avowed worshippers of the true God. Some of these were evi- 
dently sincere, and became candidates for baptism at the next time 
of its administration. 

The island of Lakemba is about thirty miles in circumference, 
and contains, besides the king's town, and the three Tongan settle- 
ments, eight other towns, giving a population to the entire island 
of about four thousand. These towns are situated at intervals 
round the coast, and many of the people belonging to them, on 
their visit to head-quarters, had seen the mission premises, and 
gone home to tell of what had excited their own admiration. 
Thus the number of visitors increased, and after a while many be- 
came dissatisfied with their own gods, and tired of the exactions 
of the priests, and came regularly on the Sunday to worship at 
the new chapel. In doing so, they had to pass by the king's town, 
which gave rise to much talk and ill-feeling about these common 
people, who presumed to think for themselves in the matter of 



BEGINNINGS — LAKEMBA AND REWA. 237 

religion, and even dared to forsake the gods of their own land, in 
favour of the new god of whom these strangers spoke. As the 
people became more enlightened they refused to work on the Sab- 
bath, and to present the accustomed offering of firstfruits to the 
god of the king's town, declaring that they believed him and the 
other deities of the island to be no gods at all. Threats were 
issued by those in authority, but, in the case of many, proved in- 
effectual. Things would probably have been hastened to a painful 
crisis by severe measures, had it not been for the fact that a 
powerful Tongan chief, whose party formed the great protection 
of Lakemba against its utter subjection to Mbau and Somosomo, 
had publicly avowed his conversion to Christianity. Some years 
before, at the earlier stage of the Tongan mission, this man had 
made some profession of the new religion, but during his after 
residence in Fiji had become once more thoroughly heathen. The 
presence of this important person at the head of the young ranks 
of Christians insured their protection from actual violence. The 
king and his brother were sorely troubled to know how to act. 
The Lotu, as they called the Christian religion, was spreading, and 
already producing strange results. Beyond the chief island of 
Lakemba, into several of her tributary islands, the influence 
extended. The priests were consulted, and forthwith became vio- 
lently inspired, declaring that the gods were much agitated, and 
gathered in anxious conference in the spirit-world, concerning this 
foreign religion. The king's god spoke very decisively. First, he 
gave notice that he would send a partial flood, and set the stran- 
gers, with their new worship and all belonging to them, swimming 
in the sea. Soon a more direful visitation was announced. The 
island was to be turned inside out, and all dwelling upon it to share 
the common ruin : the mission party for daring to bring their 
religion to a place where such powerful gods held sway ; and the 
king and people for permitting them to gain any footing there. 
As long as nothing but threats — human and oracular — were 
brought to bear against the converts, it mattered little ; but actual 
annoyance became more and more frequent, and the relatives of 
the Christian natives began to fear to show them any kindness. 
It was made known that as soon as preparations for building the 
new temple were sufficiently matured, the event of setting the first 
post was to be celebrated by the killing and eating of some of the 
Christians. Fear of the great Tongan was no longer to stand in 
the way, and measures of powerful suppression were to be at once 



238 MISSION HISTORY. 

taken. On a day secretly fixed a large party of young men set 
out and attacked the two small towns of Wathiwathi and Wai- 
tambu. The houses of the Christians were pillaged, their stores of 
food taken, and their crops destroyed, while their wives were led 
off to the king's house. As yet, however, life had not been sacrificed, 
and some of the persecuted found asylum in the town of the Ton- 
gan chief, in consequence of whose interference the stolen wives 
were also restored. 

Christianity has always received ultimate gain from the persecu- 
tion aimed at its overthrow. It was so now in Fiji. • True, the first 
apparent effect was to frighten many half-persuaded ones, and deter 
them from yielding to their convictions ; but the general result was 
most beneficial. The calm boldness with which the Christians kept 
to their new principles, heedless of the threats, annoyance, and per- 
secution to which they were subjected, and which were likely enough 
to lead to bloodshed, — all this was a strange and unheard-of thing : 
an unknown power was manifestly among them. And not only did 
the Christians endure hardship without repining, but they were 
actually cheerful under it. Then, too, it was utterly opposed to all 
Fijian ideas that men should suffer so much, and yet seek for 
no revenge on their enemies ; nay, should even show good- will and 
pray for the king and government, while they proved their sincerity 
by labouring diligently in public works, and paying tribute with all 
readiness. Some who had suffered loss of all things and banish- 
ment for Christ's sake, were at last permitted to return to their 
homes, where they found themselves greeted with a strange respect. 
Among these exiles from Waitambu was a man of noble and 
vigorous character, named Moses Vakaloloma. His wife was a 
kindred spirit, and their family was well trained. For several 
years this man worked hard and well as a local preacher, and at 
last died happy in the Saviour. Two of his sons are now native 
missionaries. 

General attention was thus thoroughly roused to the missionaries 
and their teachings, and the people began, at the same time, to 
canvass the claims of their own priests. The many failures which 
these inspired prophets made were collected and discussed ; and 
the many promises of cure to the sick, or fine weather or winds to 
the people generally, which had never been fulfilled, now consti- 
tuted the subject of grave inquiry. To increase the danger in 
which the priestly system stood, the missionaries were daily gain- 
ing influence of the most solid kind. The mission-houses were 



BEGINNINGS LAKEMBA AND REWA. 239 

more often visited by the people, who got there so many things to 
improve their condition and increase their comfort. And by this 
time the missionaries could talk to them in their own language, 
which greatly enlarged the opportunity of doing good. Thus the 
work became settled, and struck root quietly but firmly. Preach- 
ing was held regularly in the houses of converts, in four towns on 
the coast. Day-schools, held for an hour and a half at daybreak, 
were also established, and written books added to the scanty supply 
coming from the Tongan press. Scripture-readers, exhorters, and 
class-leaders were raised up ; the missionaries regularly visited 
each town, and the number of converts gradually increased. 

At the end of this first year of the mission, seventy-nine adults 
and seventeen children were received into the Christian church by 
baptism, and the sacrament of the Lord's Supper was administered 
to two hundred and eighty persons, eighty of whom had lately come 
from Tonga. 

In the meantime the domestic condition of the mission families 
became somewhat painful. The supply of " trade " — articles of 
barter — which they had brought proved too small. Everything 
they required had to be obtained by this means ; and the expense 
was heavy. Houses and fences were not unfrequently blown 
down or greatly damaged by hurricanes. Servants were not very 
bright, and had to be multiplied accordingly, while their clumsiness 
destroyed many things that could not be replaced. Before 'the 
year's supply was out the missionaries and their families had to 
use musty flour for months, and suffered many privations, which, 
no doubt, affected the health of some. The frequent visits of the 
natives, whom they were careful not to offend, proved also a severe 
tax on their store, as well as their time. 

In June, 1836, the Active, having taken five missionaries to 
the Friendly Islands, went forward with supplies and letters to 
Fiji. All were landed safely, to the great joy and relief of those to 
whom they came. On leaving for the Friendly Islands, this vessel 
was wrecked within forty miles of Lakemba, but all hands were 
saved. This and other wrecks among the difficult navigation of 
Fiji made owners of vessels backward to charter for those islands, 
while captains could rarely be found willing to undertake the perils 
of the voyage. In former times all shipwrecked seamen had been 
killed and eaten at Fiji ; but now, so far had Christianity done its 
work, that the crew of the Active were unmolested, and, in a 
few days, returned to Lakemba. The captain, mate, and super- 



240 MISSION HISTORY. 

cargo became guests at the mission-houses, while the king pro- 
mised to support the men. In this way the domestic supplies were 
more rapidly exhausted. But the sailors repaid their entertainers 
by working to improve the houses and premises. Stools, bed- 
steads, and other useful pieces of furniture were made from wreck- 
age picked up by the natives ; and Mr. Cargill at last reached such 
a high degree of luxury as to have part of the floor of his bed- 
room boarded, whereby much more comfort was secured than by 
mats. 

Four of the wrecked men soon became very impatient to get to 
some of the leeward islands, where they would be more likely to 
meet with a vessel. In less than a month, in spite of many warn- 
ings, they left Lakemba in a small boat. The next day some fierce 
natives, who happened to be on an uninhabited island, spied the 
boat, and gave chase in their canoe. All four men were miserably 
butchered, and eaten. In general, however, the Fijians object to 
the flesh of whites, saying that it tastes salt. The captain, having 
an unexpected opportunity, proceeded to Sydney, where he reported 
the loss of his vessel, and the fate of the murdered men. Captain 
Crozier, of H.M.'s ship Victor, was sent to make inquiry into the 
case, and reached Lakemba on December 1st, 1836. Having 
called at Vavau, he kindly took on letters, books, and a most 
seasonable supply of articles of trade for the missionaries in Fiji. 
Inquiry was made into the late outrage, and, through the inter- 
cession of the missionaries, the affair was quietly settled. 

The little stock of flour at the mission station became exhausted, 
and the two families were left without bread, having to subsist as 
well as they could on " yams and salt, with cakes made of arrow- 
root and yam." In March of the following year the colonial brig 
Minerva had been chartered to take the mission supplies to the 
Friendly Islands district, of which Fiji then formed a part. The 
captain, however, fearing the navigation and the people of Fiji, 
refused to go further than the Friendly Islands ; and presently a 
Tongan canoe reached Lakemba, bearing letters and the provoking 
information that the stores were lying to spoil within four hundred 
miles. The whole of the members of the mission suffered great 
injury by this long privation ; while the refusal of the captain to 
visit Fiji had a most evil effect upon the minds of the natives. To 
increase the distress of the mission families, it was now a time of 
great scarcity on the island. Pigs were tabu for two successive 
years ; and, as yet, the missionaries had not begun to feed their 



BEGINNINGS — LAKEMBA AND REWA. 24 1 

own pork. Even fish and crabs became rare. The articles of 
barter were all gone. Prints and calicoes, sorely wanted for family- 
use, were parted with to obtain food, or for the payment of wages. 
Trunks, wearing apparel, and everything else available, were thus 
disposed of. Mere conveniences, such as cooking utensils or 
crockery-ware, had disappeared, so that Mr. Cargill had only one 
tea-cup left, and that had lost its handle. This state of things 
lasted until the end of the year, when an opportunity at last came 
of sending help from Tonga. 

In August, 1838, Fiji was visited by H.M's. ship Conway, under 
the command of Captain Bethune, who had just taken to the 
Friendly Islands Mr. and Mrs. Lyth, after they had waited some 
months in Sydney. Captain Bethune very kindly brought a supply 
of stores from Vavau for the missionaries ; and, on his arrival, 
conveyed native teachers to another part of the group, while he 
offered a passage to either of the mission families, and in other 
ways rendered most efficient help. On this occasion Mr. Cross 
acknowledges the receipt of a large supply of clothing, etc., for 
which he had written about three years before, and which had 
been nearly two years in coming. With great avidity did these 
missionaries frequently read letters which reached them fifteen or 
eighteen months after they were written. Thus, surrounded with 
difficulties, and suffering many things, the missionaries toiled on, 
often prostrated by over- working, while their families were rarely 
free from sickness. Mr. Cross became so ill as to make his 
removal to Australia seem necessary ; but before arrangements to 
that effect could be completed he got much better, and resolved to 
continue in Fiji. 

Let Christians at home try to realize the state of things at the 
Lakemba mission station. Men of education, accustomed to the 
comfort and conveniences of civilized life, were there suffering 
privations of the most severe kind, which were harder to bear 
because they fell upon their wives and little children. Looking at 
such scenes from a distance, a haze of romance hangs around 
them, hiding the commonplace details of suffering. Immediate 
contact soon destroys the romance. No ordinary gifts of grace 
could keep men and women faithful to their work in such circum- 
stances. No motives of gain could support them in such a posi- 
tion as theirs. They came and settled there only to do good ; and 
seldom did any adventurers, on arriving at the scene of their effort, 
find a more hopeless or forbidding prospect. Now and then news 

16 



242 MISSION HISTORY. 

came to England of the mission in Fiji ; but that intelligence con- 
sisted chiefly of results gradually and painfully reached. What 
those results cost — of labour, of sickness, of pain, of disappoint- 
ment, of outraged feeling, of strong cryings and tears, — the 
missionary's God only knows. If these things were more thought of 
at home, prayers on behalf of missionaries would not be so few or so 
formal ; the fashionable annual guinea would be a matter of self- 
reproach to many, and the shabby givings of an unchristian stinginess 
would look shabbier than ever. The gifts cast into the Lord's treasury 
by those whose enjoyments are never lessened by the offering, always 
look meagre and unworthy when compared thus with the sacri- 
fice of those who of their richer penury have cast in all they had. 
The two pioneer missionaries of Fiji could not long be content 
to limit their work to Lakemba and its immediate dependencies. 
Tui Nayau, the king, though declaring his purpose of becoming 
Christian, put off the decisive act, stating that he feared to be the 
first great chief who should lotu, while others of wider influence, 
and to whom he was tributary, still maintained the old religion. 
All the time, however, he showed the real state of his feelings by 
carrying on a regular system of oppression and persecution against 
the new converts. At last, in consequence of their urgency, he 
strongly recommended that one of the missionaries should go and 
live with some greater king, the king of Mbau or of Somosomo, 
and persuade him to take the lead in becoming a Christian. Being 
very anxious to stretch out their efforts more widely, the mission- 
aries determined to follow the king's counsel, and thus carry the 
Gospel to another and far more important part of Fiji. The diffi- 
culty seemed great ; for the stock of articles of barter was very low, 
and houses would have to be built and food purchased in the new 
place : in spite of this, Mr. Cross, whose health was much shattered, 
resolved to go to the opposite part of the group. He left Lakemba 
at the close of 1837, in a vessel belonging to Chevalier Dillon, to 
whom he paid ,£125 for conveying himself and family, with their 
slender store of household goods. Their destination was Mbau, a 
small islet scarcely separated from the coast of the great island of 
Na Viti Levu. This place was then fast rising to the position of 
power which it has since occupied ; and the new visitors arrived at 
a most important time, when a seven years' civil war had just 
passed its crisis. 

Driven out by a powerful and far-spreading rebellion, Tanoa, the 
old king of Mbau, had long been exiled ; but Seru, his young son, 



BEGINNINGS LAKEMBA AND REWA. 243 

was permitted to remain, and kept himself out of the way of suspi- 
cion. The chief of Viwa, who was a shrewd old man, and one of the 
leaders of the revolt, noticed that Seru was a clever youth, and ad- 
vised that he should be killed, to prevent him doing any mischief 
to their cause. But the others could not believe there was any dan- 
ger to be feared from a mere lad, and permitted him to live. With 
great skill Seru laid his plans, and quietly won over to his father's 
side several adherents of great influence, among whom was Seru's 
early and faithful friend Verani, the nephew of the old Viwa chief. 
One night the part occupied by the royalist confederates was 
quickly separated from the rest by a fence ; and, to their conster- 
nation, the rebels found their own quarter of the town in flames. 
This scheme, carried out with great vigour and address, proved 
decisive. The rebels fled hastily to the mainland ; but were after- 
wards delivered up to their old master, and Tanoa's return to Mbau 
was celebrated by the killing and eating of these prisoners, many 
of whom were chiefs of rank. 

Two human bodies were in the ovens when Mr. Cross arrived ; 
and though the king's son, who was now called Thakombau,* 
agreed to receive him, and showed him a place where he might 
build a house, yet the island was so crowded, and the excitement 
still remained so great, that he hesitated to settle there at present ; 
especially as the neighbouring King of Rewa, whose authority and 
possessions were next in importance to those of Tanoa, offered 
protection and land to Mr. Cross, and gave free permission to his 
people to become Christians as they might wish. 

Accordingly, on the 8th of January, 1838, Mr. Cross and his family 
landed at the town of Rewa, which has access to Mbau by a river 
about twelve miles long ; but the distance by sea, round Kamba 
point, is twenty miles. A small place was set apart for the present 
dwelling-place of the strangers ; and on the following Sabbath a 
service was conducted in the Lakemba dialect, and attended by 
about twelve persons. A week afterwards Mr. Cross had mastered 
some of the dialectic differences of the language as spoken at 
Rewa, and was able to talk to the people in their own way. 

And now a time of darkness and trouble came upon the little 
house where the strangers lived. It altogether formed but one 

* Thakombau means literally Evil to Mbau, and refers to the c estruction and terror 
caused by his successful coup cTttat. At this time Seru received also the name of 
Thikinovu, Centipede, in allusion to the stealthy way in which that creature approaches, 
giving no notice of its presence until its formidable bite is felt. This name, however, 
fell into disuse, while the other remains. 



244 MISSION HISTORY. 

room, and that was small, low, and damp. And here the 
missionary sickened ; and for six weeks he lay ill, first with inter- 
mittent fever, and then with cholera, and then with typhus fever, 
until his strength was all gone, and his poor wife saw closely 
threatening her the hard lot of being left alone with her little ones 
among cannibals. At this distressing time, Mr. David Whippy, 
an American settler at Ovalau, went to Rewa, and gave invaluable 
help to the sufferer and his family. By God's mercy, Mr. Cross 
recovered to a great extent from his sickness, and the king forth- 
with set about building a house for him in good earnest ; so that 
he soon had a, large and comfortable dwelling on a raised founda- 
tion. By this time the mission at Rewa was thoroughly set on 
foot ; but the services were held out of doors, until a chief of some 
rank and his wife became Christians, when their house was opened 
for worship, and as many as a hundred hearers would sometimes 
meet there to listen to the missionary. A school was formed, and 
the prospect seemed cheering ; but here also persecution arose, 
and Mr. Cross was once in peril of his life by one of the stones 
which were now often thrown among the Christians. An attempt 
was also made to burn the house where they assembled. In the 
person of the king the missionary had a protector, who, together 
with his wife, helped the work, and reproved his own brother for 
taking part in the persecution. 

Near the end of 1838, the chief of Viwa — another of the small 
islands off the coast of Great Fiji, a few miles north of Mbau — 
requested Mr. Cross to send him a teacher. This chief Na-mosi- 
malua, The pang hereafter, was a most remarkable man. At 
the request of a Mbau chief who had headed the rebellion against 
Tanoa, Namosimalua, with his nephew Verani, had captured the 
French brig, L'aimable Josephine, and killed the captain, M. 
Bureau, and most of the crew, in 1834. Two French ships of war, 
under the command of M. d'Urville, were sent to Fiji, in 1838, to 
be revenged for this outrage. On the approach of the vessels, the 
chief, with most of his people, fled to the mainland, while a few 
remained concealed, and watched a body of armed men land on 
Viwa, who, finding the town deserted, set fire to the houses, and 
took away such property as could be found. M. d'Urville says, 
that " the behaviour of the savages in this affair was treacherous and 
detestable ; " but he did not know till afterwards that M. Bureau 
had allowed his vessel to be used in native wars, " during which 
he even suffered the body of an enemy to be cooked and eaten on 



BEGINNINGS LAKEMBA AND REWA. 245 

board." On the departure of the ships the chief and his people 
returned to Viwa, and found their town destroyed, their crops 
spoiled, and many things which were valuable to them taken 
away. 

This calamity brought Namosimalua to consideration, and made 
him look anxiously toward the Lotu, which, as yet, he had neglected. 
Mr. Cross hesitated to comply with his wish for a teacher. He 
knew him to be a man of blood, beneath whose arm hundreds of 
victims had fallen, and feared lest this was only a scheme of revenge 
upon the whites, who had just punished him so severely. Namosi 
told Tanoa that he intended to lotu, as he was afraid of the white 
people. The old king expressed his approval, and advised him to 
reform fully. A teacher was sent, and Namosi built a large chapel, 
where many of his people joined him in the new worship. 

Thus closes the first scene in the Fiji mission. The work has 
begun at two important centres. Two men, single-handed, are 
battling with almost incredible difficulties, but cheered with some 
success. The leaven of truth has been introduced, and already 
shows itself; but the opposition becomes more obstinate, and the 
mass of the people seem to be growing more debased and devilish 
than ever. The two missionaries long for help, and at last it comes. 

As the mission in Fiji had been an offshoot from that at the 
Friendly Islands, the men who laboured in the latter district felt 
that the interests of the new work, to which two of their number 
had so nobly devoted themselves, were committed to them. They 
saw that many more missionaries would be required at once, and 
therefore directed the Rev. James Watkin to draw up an appeal on 
behalf of Fiji, which the Missionary Committee in England pub- 
lished in the "Notices/ and in the "Quarterly Paper." In some 
prefatory remarks, the committee say with reference to the Appeal : 
" Some of its statements may perhaps be deemed, almost too 
horrible for publicity ; but we can assure those who are inclined 
to adopt that opinion, that we have omitted several disgusting 
particulars, included in the original communication, and that neither 
the whole, nor the worst, is even here told in detail. But as such 
abominations do exist, we think it would be a criminal delicacy 
that would withhold the substance of these recitals from the 
public view." Then followed that stirring and earnest appeal which 
many will remember well, and which, under God, had so much to 
do with the success of the Fiji mission. After setting forth in the 
most forcible way the horrors of Fijian cruelty, and the sufferings 



246 MISSION HISTORY. 

which the people endured, and proving that nothing but the 
Gospel could meet their case, more missionaries are asked ; and 
the appeal closes with the following glowing sentences of simple 
earnestness, which still have power as applied to the whole mis- 
sionary work. 

" But some may think that the Fijians are not yet ready for the Gospel. Brethren, 
they will never be ready for it, in your sense of the expression, unless it be sent to 
them. But the door is absolutely open : our brethren already there have at least 
five stations, which might be advantageously occupied ; for the very presence of a 
missionary has a great influence, though he should not speak a single word. On each 
of these five stati ns there ought, at least, to be two missionaries. But where are the 
men, and where the funds? In England, is the writer's answer; in benevolent but 
distant England ; and it is an awful consideration that before help can be afforded 
many a Fiji widow will have been strangled ; many a Fiji warrior will have gone into 
eternity ; many a cannibal feast will have taken place ; and hundreds of immortal 
spirits will have terminated their probation. Without hope, and without God in the 
world, they are living and dying. O hasten to their shores, that, before they go hence 
to be no more seen, they may learn something about the only true and living God, and 
Jesus Christ whom He has sent ! O that pity for Fiji may lead all who read this 
paper to do all they can for the augmentation of the missionary fund! The committee 
are anxious to do all they can for this and other cases ; but unless their pecuniary 
resources be greatly increased, they cannot do all that is required. We call upon all 
for help. Ye rich men, we call upon you to give more largely out of the funds with 
which God has intrusted you. ' It is required in a steward that a man be found faith- 
ful.' Give of what God has given you, and He will reward you. Ye tradesmen, give 
articles suitable to the establishment of a Fiji mission on a large scale; for a mission 
on a large scale is necessary. Polynesia presents no finer a field for missionary enter- 
prise than in Fiji. Ye young men of talent and piety, who are putting on the harness 
in order to engage in the work of missions, offer yourselves for Fiji, and come out 
with burning zeal for the Lord of Hosts, and ardent love to the souls of men. Ye 
Christian parents, see that you do not withhold your sons and daughters from the work : 
at your peril, do not ! Ye collectors, male and female, adult and juvenile, redouble your 
exertions. We give you another motive to increased effort; another motto, — 'Fiji, 
cannibal Fiji I Pity, O pity , cannibal Fiji!' Surely the set time to favour Fiji is 
come. Let the Gospel enter this open door, and the scene shall be changed. Peace 
shall be substituted for war ; love and amity, for hatred and variance ; the moral 
desert shall become the garden of the Lord ; Fiji shall praise the name of our God, 
and pray for blessings upon the people who sent them the Gospel. Come then, ye 
Christians, to the help of the Lord. Think yourselves, as you really are, honoured by 
the invitation. The call is solemnly made to you. O listen to it, supported as it is by 
the wailings of widows and the cries of murdered human beings, — murdered to furnish 
the murderers with a feast ; and comply with its prayer, by contributing more largely 
to the mission fund ; and the blessing of the Highest, as well as the blessing of them 
that were ready to perish, shall come upon you. Add to your contributions your 
prayers, that the blessed state of things predicted by the prophet Isaiah, ii. 2-5, may 
soon be realized in reference to Fiji, and throughout the whole world. The Lord 
incline thy heart, reader, to pity the poor Fijians, and to help according to thy ability! 
Give, if thou art able, largely ; and if thou canst not give, pray. O pray for poor 
cannibal Fiji, that God would pour out His Holy Spirit upon that wilderness, so that it 
also may be glad, and blossom as the rose ! Amen." 

This appeal was extensively circulated at home, and read at the 



BEGINNINGS LAKEMBA AND REWA. 247 

missionary prayer-meetings, and the deepest feeling of concern 
was aroused for the people on whose behalf it was made. Strong 
sympathy was felt with the two lonely labourers in Fiji, and ear- 
nest prayers were sent up for their safety and success. Contribu- 
tions came fast flowing into the mission-house, and letters urging 
the committee to meet the pressing demand. The society was 
already burdened with debt, and other stations required assistance ; 
but this claim seemed to surpass all others in its imperative call for 
help. It was accordingly resolved that two missionaries should be 
moved to Fiji from the Friendly Islands district, and that two more 
should accompany them from England, thus increasing the staff 
to six. The importunate demand for a printer and printing appa- 
ratus was also attended to, and printing and book-binding materials 
were ordered. 

With noble liberality, Mrs. Brackenbury, of Raithby Hall, Lin- 
colnshire, offered to pay all expenses of the outfit and passage of 
the Rev. John Hunt, who had been appointed to proceed with the 
printer. In addition, this lady offered ^50 a year towards his 
annual expenses, for three years, provided that the committee would 
send another missionary, and thus raise the number to seven. En- 
couraged by this and other liberal aid, the committee resolved to 
comply with Mrs. Brackenbury's request, and send three men instead 
of two from England. This they were the more anxious to do, as 
they had just come to a friendly arrangement with the London 
Missionary Society, to occupy the Fiji group by themselves, leaving 
that Society to work in the Navigator's group. 

In April, 1838, the Revs. John Hunt, T, J. Jaggar, and James 
Calvert, with their wives, sailed from England ; and in the follow- 
ing December landed at Lakemba. Fiji was now made a separate 
district, with the Rev. David Cargill for its chairman. 

At the first district meeting held at Lakemba, it was resolved 
that no new station should be commenced, as the missionaries who 
had just arrived had not yet had time to learn the language. The 
most pressing business was to relieve Mr. Cross, who, on account 
of his shattered health, had received permission to remove with 
his family to Australia. The arrival of fresh help gave him the 
opportunity of withdrawing. Mr. Hunt began his career in Fiji 
by nobly consenting to go, at the request of the district meeting, 
to Rewa, to relieve Mr. Cross. He had no knowledge of the lan- 
guage or the people ; yet he did not hesitate to go alone with his 
wife to dwell and work among the strange cannibals. On reaching 



248 MISSION HISTORY. 

Rewa he found Mr. Cross much better, and very unwilling to leave 
the young missionary alone. He had passed through all the suffer- 
ing and privation and difficulty belonging to the missionary life, 
and knew well the double affliction of a solitary station ; so he 
resolved to stay, not finding it in his heart to forsake one so tho- 
roughly inexperienced, in the midst of peculiar difficulties. He 
chose rather to die at the work. 

Mr. Hunt brought with him good stores of articles for barter; so 
that the comforts of the mission-house were greatly increased, and 
more attention could now be given to Rewa and the towns sur- 
rounding it, as well as to the island of Viwa. Already fruits were 
being gathered in the mission. By many natives the temples, 
gods, and priests were altogether abandoned, and some betook 
themselves to earnest prayer to the true God, showing the sincerest 
penitence, and entering fully into the joys of God's salvation. At 
Rewa and Viwa, one hundred and forty openly avowed themselves 
as worshippers of Jehovah. A brother of the king encouraged 
the people to pelt the Christians while at worship, and one night 
caused their houses to be plundered. Mr. Hunt writes : — 

" We expected to have our turn next. Mrs. Hunt and I were not very comfortable, 
especially about midnight, when the death-like stillness of the town was broken by the 
firing of a musket. We thought, ' Surely this is the signal for the attack,' and ex- 
pected nothing less than to have our houses plundered. Mr. Cross slept comfortably 
enough. He was the old veteran who had stood the shock of many a battle ; we were 
the raw recruits just introduced into the field, and consequently we felt the timidity 
which most experience on the first charge. The chief never came near us; and the 
king called a meeting of chiefs shortly after, which was the means of checking the per- 
secution for a time. Our people stood firm during these trials, and were enabled to 
' take joyfully the spoiling of their goods,' affectingly referring to their better and 
more enduring substance Shortly after a number of the Viwa people had em- 
braced Christianity, a man of some note sent a message to the King of Mbau, to allow 
him to kill Namosimalua. Instead of complying with his request, the king sent to 
Namosimalua to inform him of what had taken place, advising him to kill the traitor, 
and the whole of his relatives. He replied, ' No, it is not consistent with the laws of 
Christianity to punish the innocent with the guilty.' The traitor himself was spared, 
when he sued for mercy. This is the more remarkable, as Namosimalua had been 
noted for killing his own people for trifling offences, and often for none at all, but 
merely because he suspected them. The man whom he thus generously pardoned is 
now a member of the church." 

The mission, though small, had now got a firm footing in the 
very heart of Fiji. Many of the Mbau people frequently visited 
Rewa, and made earnest inquiry concerning the Lotu. Once a 
fortnight the missionaries visited Viwa, calling when possible on 
Tanoa and the Mbau chiefs on the way. 

But the light of the Gospel had as yet spread over a very small 



BEGINNINGS LAKEMBA AND REWA. 249 

circle in Fiji, and the circumference seemed formed of an almost 
impenetrable darkness. Scenes too horrible to be described, too 
full of fiendish cruelty to be imagined by any who had not wit- 
nessed them, were constantly taking place within a short distance 
of the missionaries ; while every vice was committed, and every 
form of suffering endured, by the people among whom they lived. 
Cannibalism soon lost its dreadful novelty, and began to be re- 
garded as a matter of course. Yet, the great converting work was 
going on ; and the servants of God, in all their toil and danger, 
knew tjiat they had kindled in Fiji a light which should never be 
put out. 

At Lakemba, in the meantime, the new missionaries had been 
hard at work transcribing a copious vocabulary and grammar of 
the language, both of which had been compiled by Mr. Cargill. A 
printing-office was also built/ and the press set up and the types 
arranged. All the materials had arrived in good order, and in 
February, 1839, the first part of the Conference Catechism was 
printed in Fijian ; and soon after, the Gospel according to St. Mark. 

Here we have a great and ever-to-be-remembered fact in the 
history of Fiji. Among a people who, three years before, had no 
written language, and the darkness of whose degradation seemed 
beyond the hope of enlightenment, there was now at work that 
engine, wherein civilization has reached her highest triumph, and 
humanity risen to the exercise of unmeasured power. This fact, so 
great in itself, was made more glorious by the certainty that the 
fountain of knowledge, thus opened, should send forth only the 
truth, and supply to the thirsting thousands of Fiji the " Water of 
Life freely." 

The establishment and starting of the printing concern greatly 
encouraged all who had to do with it, while it filled the heathen 
king and chiefs with astonishment. The new missionaries had 
passed well through the hottest months, and thus become climatized. 
They also had the opportunity of becoming acquainted with the 
terrible hurricanes which sometimes visit those seas ; for twice 
since their arrival had the dreadful scourge come, and spread ruin 
on every side. By this time, too, their constant study and daily 
intercourse with the people had enabled them to acquire enough of 
the language to make themselves well understood. 

Mr. Lyth, another missionary, who had been at work in Tonga, 
was expected soon to arrive in Fiji ; and it therefore became a matter 
of growing anxiety what should be done in distributing a force 



250 MISSION HISTORY. 

which was daily becoming more effective. The occupation of 
Lakemba, rather than any other island, had been a necessity at the 
outset ; but all felt that the windward group was too far from the 
more important parts of Fiji, while it was also less thickly popu- 
lated, and that by tribes whose influence was comparatively small. 
Urgent entreaties for a missionary had been sent from Somosomo, 
a place of great importance in the north, and the seat of considerable 
power. Just at this time a small schooner, built by some Englishmen 
and Americans who lived at Ovalau, called at Lakemba on a trading 
trip ; and it was at once resolved that she should be engaged to carry 
the chairman of the district and one of his colleagues to Rewa, where 
a special district meeting was to be held, to consult with the two 
brethren there, as to the best plans to be adopted. On the 3rd of 
May, Messrs. Cargill and Calvert received a hearty welcome from 
the missionaries at Rewa ; and four days after, as the result of long 
deliberation, it was resolved that, on Mr. Lyth's arrival, the print- 
ing-press should be removed to Rewa, and that two new stations 
should be commenced. Rewa seemed, in every respect, suited for 
the central station. It was in an extensive and populous district, 
not far from Mbau ; its chief was of very high rank, and exerted 
great influence at the seat of supreme power. This would be the 
part where most books would be wanted, and where most mission- 
aries would be required. Labour and food were very abundant, so 
that there would be scarcely any danger of the mission families 
suffering, as they had done at Lakemba, for want of supplies, while 
men to work the printing establishment could also be easily 
obtained. 

In July Mr. Lyth arrived, accompanied by Mr. Spinney, the 
seventh Fijian missionary, sent in accordance with the engagement 
made with Mrs. Brackenbury. It was, however, a great grief and 
disappointment to the missionaries that Mr. Spinney only called 
at Fiji on his way to Sydney, where he was hasting evidently to 
die. For nearly four years he had worked at Haapai, in the 
Friendly Islands, with great success. His earnest and unresting 
zeal had proved too much for his strength ; and, six months before 
orders came from England for his removal to Fiji, he broke down 
altogether. Pulmonary disease, already far advanced, shut out all 
hope of recovery, and it was resolved that he should be removed to 
the colonies, where the effect of change of air might be tried, but 
more especially that Mrs. Spinney with her three little ones might 
not be left a widow in the islands. This devoted man and his 



SOMOSOMO. 251 

wife were greatly beloved by the missionaries and the natives. 
Mr. Lyth was unwearied in his affectionate attention to the sick 
man, until he took a sorrowful farewell of him in Fiji. Mr. Spinney 
went on to Sydney, where he died, in great peace and joy, on the 
10th of February, 1840. 

The loss of such a valuable man was deeply felt, and the mis- 
sionaries who were left saw that they must give themselves up with 
all the more heartiness to the work. Directly after the arrival 
from Tonga, the vessel which had just come thence was engaged 
to carry into effect the plans of removal which had been made. 

The Missionary Committee, having heard of Mr. Spinney's fail- 
ing health, had already appointed the Rev. Thomas Williams, of 
Horncastle, as his successor. Mr. and Mrs. Williams reached 
Lakemba on the 7th of July, 1840, on the first visit of the Rev. 
John Waterhouse in the Triton. 



Chapter II. — Somosomo. 



ONE of the new stations to be supplied with a missionary was 
Somosomo. This place was a town of very great importance, 
situated on Taviuni, an island lying off the south-eastern point of 
Vanua Levu, or the Great Land. 

In the year 1837, not very long after the first arrival of mission- 
aries, Tuithakau, king of Somosomo, accompanied by his two sons 
and some hundreds of his people, visited Lakemba, where he saw 
the mission station and its inmates. What chiefly struck the royal 
visitors was the supply of knives, hatchets, iron pots, and other 
useful things, which the Lakembans were able to procure from the 
mission-house ; and it seemed a very unbecoming thing that so 
unimportant a people should be enjoying such great advantage, 
while they who were so powerful were without' it. Very strongly 
was their plea for a missionary urged. They said, " The chief of 
Lakemba is not powerful ; his people are very few and poor, and 
he cannot practise what you teach without the consent of more in- 
fluential chiefs. If you come to us we will allow our children to be 
taught to read on your first arrival ; and we will listen to your doc- 
trine, to know if it be true or false, beneficial or useless." The 



252 



MISSION HISTORY. 



king's eldest son, on one occasion, occupied Mr. CargilPs attention 
for two hours, proposing questions about the nature and design of 
Christianity. When asked if he believed the statements to be true, 
Tuikilakila replied, " True ! Everything that comes from the 
white man's country is true : muskets and gunpowder are true ; and 
your religion must be true." The earnestness shown by these 
Somosomans to have a missionary was certainly not of the most 
encouraging kind : but there were many things which made it seem 
right to comply with their wish. The king's territories were very 
extensive. The two sons were not only of high rank on their 
father's side, but their mother was a Mbau lady of highest family, 
which made them Vasus to all the chiefs and dominions of Mbau. 
In addition to the influence thus acquired, they were desperate 
characters, and universally feared. Hence it was resolved that 
missionaries should be sent to Somosomo, and the king went home 
with a promise to that effect, to be fulfilled as soon as a supply 
should reach Fiji from England. 

In July, 1839, Mr. Hunt was removed from Rewa, and, accom- 
panied by Mr. Lyth, went to Somosomo. Here the missionaries 
found all the horrors of Fijian life in an unmixed and unmodified 
form ; for even in the other islands Somosomo was spoken of as a 
place of dreadful cannibalism. Urgently and ingeniously had the 
king and his people pleaded for missionaries ; yet now they had 
come no one welcomed, but every one regarded them with the 
greatest indifference. The old king's great house was given up for 
the use of the two families, but beyond this no one seemed to 
notice them. This was very trying ; but severer trouble awaited 
them. When they arrived they found the people expecting the 
return of Ra Mbithi, the 'king's youngest son, who had gone with 
a fleet of canoes to the windward islands. After the missionaries 
had got all their goods landed, and before the vessel in which they 
came had left, tidings reached Somosomo that Ra Mbithi had been 
lost at sea. The ill news caused terrible excitement in the town, 
and, according to custom, several women were at once set apart to 
be strangled. The missionaries began their work by pleading for 
the lives of these wretched victims. The utmost they could effect 
was to get the execution delayed until the schooner should have 
gone to search for the young chief, and bring back further informa- 
tion. The vessel returned, but not with any more favourable news. 
Now a greater number of women were condemned, and again the 
missionaries pleaded hard that they might be spared ; but the old 



SOMOSOMO. 253 

king was angry with the strangers for presuming to interfere with 
the affairs of his people, and indignant at the thought of his 
favourite son dying without the customary honours. Once more, 
however, the strangling was put off. Canoes, which had been sent 
out to search, at last returned, bringing the intelligence that all was 
true. It was generally known, but not openly talked about, that 
Ra Mbithi had drifted on his wrecked canoe to the island of Ngau, 
where he had been captured and eaten by the natives. Remon- 
strance and entreaty were now in vain. Sixteen women were forth- 
with strangled in honour of the young chief and his companions, 
and the bodies of the principal women were buried within a few 
yards of the door of the missionaries' house. 

Thus began the mission to Somosomo. What the missionaries 
and their families suffered there, will never be fully known. Much 
which became dreadfully familiar to them by daily occurrence, 
could not be recorded here. All the horrors hinted at, rather than 
described, in the first part of this work, were constantly enacted in 
their most exaggerated forms of cruelty and degradation in Somo- 
somo. It would spare the feelings of the writer, as well as the 
reader, to make no further reference to such dark abominations ; 
but the history of this mission cannot be given without the narra- 
tion of some facts which would otherwise be concealed. On Feb. 
7th, 1840, Mr. Hunt writes : — 

" Last Monday afternoon, as soon as our class-meeting was over, a report came that 
some dead men were being brought here from Lauthala. The report was so new and 
so indefinite that at first we did not know what to make of it. Almost before we had 
time to think, the men were laid on the ground before our house, and chiefs and priests 
and people met to divide them to be eaten. They brought eleven to our settle- 
ment ; and it is not certain how many have been killed, but some say two or three hun- 
dred, others not more than thirty. Their crime appears to be that of killing one man ; 
and when the man who did it came to beg pardon, the chief required this massacre to 
be made as a recompense. The principal chief was killed, and given to the great 
Ndengei of Somosomo. I saw him after he was cut up and laid upon the fire, to be 
cooked for the cannibal god of Somosomo. O shame to human nature ! I think there 
are some of the devils even that must be ashamed of their servants eating human 
flesh, and especially those who are gods, or the habitations of gods. The manner in 
which the poor wretches were treated was most shamefully disgusting. They did not 
honour them as much as they do pigs. When they took them away to be cooked, they 
dragged them on the ground ; one had a rope round his neck, and the others took him 
by the hands and feet. They have been very strange with us ever since. They refuse 
to sell us a pig ; and have threatened us, and treated us in such a way as to give us 
reason, so far as they are concerned, to expect the very worst. But we know, while 
we give ourselves to God, and say, ' Not my will, but Thine be done,' God will not 
say to us, ' Neither Mine nor yours shall be done, but that of the heathen.' O no; God 
will not give them the reins of His government. Here we rest : God is ours in Christ; 
ours if we live; ours if we die ; ours in all respects ; our ' Father and our Love.' " 



254 MISSION HISTORY. 

Every day the position of the missionaries became more trying 
and more dangerous. The ovens in which the human bodies were 
cooked were very near their dwelling ; and when cannibal feasts 
were held, the blinds were closed to shut out the revolting scene. 
But this greatly offended the natives, who also felt much annoyed 
at the interference of the strangers, and their faithful reproof of 
the wickedness of the land. These bold and faithful servants of 
God were now plainly told that their lives were in danger, and 
would soon be at an end. One day Tuikilakila, the king's son, 
club in hand, came in a fury to kill Mr. Lyth. He seized Mr. Hunt 
with one hand, and Mr. Lyth with the other. Mr. Hunt begged 
him to be calm, and, after considerable entreaty, succeeded in 
cooling him down ; but the great man continued sulky for some 
days. 

Threats were more and more plainly uttered, and one night there 
was every reason to believe that the murderous purpose of the 
savages was to be carried into effect. The natives, for some time 
past, had been growing bolder in their theft and insults and defi- 
ance, and now the end seemed at hand. A strange and memorable 
night was that, in the great, gloomy house where the missionaries 
lived. Those devoted men and women looked at one another and 
at their little ones, and felt as those only can feel who believe that 
their hours are numbered. Then they went, all together, for help 
to Him who ever shelters those who trust in Him. They betook 
themselves to prayer. Surrounded by native mosquito-curtains, 
hung up to hide them from any who might be peeping through the 
frail reed walls of the house, this band of faithful ones, one after 
another, called upon God through the long hours of that terrible night, 
resolved that their murderers should find them in prayer. Noble 
men and women ! Theirs, at least, was the martyr's heart. They 
left their homes in England, knowing that they risked life in com- 
ing to the islands of blood ; and they were content to die. Their 
sacrifice had been made for the sake of God ; and now, in the 
hour of peril, they bent their knees to Him, ready to complete 
that sacrifice. Just at midnight, each pleading voice was hushed 
and each head bowed lower, as the stillness outside was suddenly 
broken by a wild and ringing shout. But the purpose of the 
people was changed, and that cry was but to call out the women to 
dance ; and thus the night passed safely. 

Every opposition was made to the work of the missionaries. 
The chiefs forbade their people to become Christians, declaring 



SOMOSOMO. 255 

that death and the oven should be the punishment for such an 
offence. The health of the mission families was suffering through 
confinement to the town ; for the king's promise to build them a 
house had never yet been fulfilled. Early in 1840, Commodore 
Wilkes, with two ships of the United States Exploring Expedition, 
visited Somosomo, and expressed great sympathy with them, plac- 
ing at their disposal one of his vessels, if they chose to go to any 
other part of Fiji, and undertaking to remove all their goods, with- 
out allowing the natives to molest them. He writes in his narrative, 
" It is not to be supposed, under this state of things, that the success 
of the missionaries will be satisfactory, or adequate to their exer- 
tions, or a sufficient recompense for the hardships, deprivations, 
and struggles which they and their families have to encounter. 
There are few situations in which so much physical and moral 
courage is required, as those in which these devoted and pious 
individuals are placed ; and nothing but a deep sense of duty, and 
a strong determination to perform it, could induce civilized persons 
to subject themselves to the sight of such horrid scenes as they 
are called upon almost daily to witness. I know of no situation so 
trying as this for ladies to live in, particularly when pleasing and 
well-informed, as we found these at Somosomo." The great kind- 
ness of the United States officer was much valued by the mission- 
aries ; but their work was begun, and they were resolved not to 
leave it. They were the right men, and their wives the right women, 
for such a position ; men and wqmen of prayer, and faith, and 
unbending fidelity. 

In July, 1840, the General Superintendent of the South Sea 
Missions, the Rev. John Waterhouse, visited this station, where he 
found Mrs. Hunt very poorly, while her husband was away at Rewa, 
whither he had gone to afford brotherly sympathy to Mr. Cargill, 
whose most excellent wife had just died. At this time the mission- 
aries reported as follows : — 

" We were the first missionaries to Somosomo. No harbinger had prepared our 
way ; consequently we had to bear many trials, and to contend with much opposition, 
peculiar to a new station. The inhabitants of Somosomo are proverbial, even in Fiji, 
for their depraved habits, and especially for their cannibalism : and all that we have 
seen of them during the past year fully warrants the opinion which their neighbours 
have formed of them, and shows that they are right in considering them to be the vilest 
of the vile. But though we have had to enter a field altogether uncultivated, and to 
sow the precious seed in a soil most unfriendly to its growth, the Lord has verified His 
own promise. His word has not ' returned unto Him void,' but it has in some measure 
* accomplished that which He pleases, and prospered in the thing whereunto He has 
sent it.' " Hundreds, from all parts of the dominions of Tuithakau, have hesrd the 



256 MISSION HISTORY. 

Gospel, while visiting this place to trade, etc. Many of them have manifested great 
interest in the things they have heard, and have taken the good news to their different 
towns and islands. 

"The general feeling of the people at present is good. They only wait for their 
chiefs to lead the way, and then many cf them would at once embrace the truth. We 
preach to them every day, and sometimes many times a day to the strangers who come 
out of curiosity to see our dwellinghouse. Until lately, the king's son, (Tuikilakila, 
who is the real sovereign of this place, has maintained a determined opposition to 
Christianity. He has, indeed, allowed us to preach and teach the people ; but he 
thought it would be in vain, as he had expressed his determination to kill the first poor 
man who should profess our religion. But the Lord took care for this also ; for it so 
happened that the first person who renounced heathenism, and publicly worshipped 
the true God, was the king's brother. He was recommended to embrace Christianity 
by the king himself, in order that his life might be prolonged by the power and love of 
the true God, and the spiritual and temporal medicine administered by his servants. 
A few da3 s ef terwards, another chief of rank followed his example, no doubt for the 
same reason ; and soon after another man of some respectability ; and about the same 
time a poor girl, whom we delivered frcm the hands of a chief, who was about to 
strangle her because she was ill. The great reason why these people are disposed to 
receive Christianity is, that they may possess bodily health. However, we are thankful 
for this beginning, feeble as it is ; and unceitain as it may seem, that those who em- 
brace our holy religion in order to be restored to health will continue to serve the Lord 
when that object is accomplished, yet even by such a beginning the way is open for 
many to receive instructions, who were before afraid, because all the powerful chiefs 
were heathens. 

"This commencement of our work has been much favoured by the restoration of 
our servant-man from the brink of the grave. He was very ill for a long time. All 
pronounced him past hope of recovery, and the king desired to have him buried ! But 
the Lord blessed English medicine and English nursing, and restored him to perfect 
health. This had a good effect on the minds of the people, and we trust it will be a 
lasting blessing. 

" We have at present twenty-one professing Christians on this station, twelve of 
whom meet in class. We have, had from thirty to forty in our school at different 
times ; but having no regular place of worship, their attendance at school, and our 
attent'on to them, have been irregular. The king has promised to build us a chapel, 
and he appears to be sincere. We believe the time is come for an enlargement of our 
borders, and an extension of our exertions. The fields are whitening for the harvest ; 
— we pray the Lord of the harvest to thrust us forth, and make us unceasingly devoted 
and successful labourers. At present we can only report a day of small and feeble 
things. Eut who hath despised it? We know of whom it is said, ' A bruised reed 
shall He not break, and smoking flax shal He not quench, till He send forth judgment 
unto victory; and in Him shall the Gentiles trust.' " 

Success came slowly, and much of it only indirectly. In the 
following year several women were saved from strangling at the in- 
tercession of the missionaries. This was a great point to gain, and 
one which had been found more difficult to reach in other neigh- 
bourhoods where Christianity had shown a more positive success* 
The lives of war-captives were also spared in several instances ; 
and even on the event of large canoes being launched, and making 
the first voyage, no human victims were killed, — a neglect which, at 
that time, was unprecedented in Fiji. But perhaps the most impor- 



SOMOSOMO. 257 

tant advantage of the Somosomo mission at this stage was in the 
prevention of persecution elsewhere. The chiefs of Somosomo were 
powerful and of wide-spread influence, and Christianity had already 
reached several distant parts of their territories ; but the fact that 
they had a mission station under the royal sanction at home, kept 
them back from persecuting in other parts. Besides this, had the 
mission not been established there, the Somosomans would un- 
doubtedly have joined with Mbau and other places, stirring them 
up to resist the new religion. 

During this year the young king became very ill, and all the 
Fijian remedies failed to do him good. Mr. Lyth had studied 
medicine before becoming a missionary, and now offered to attend 
the king, who received his kindness with evident gratitude. Mr. 
Waterhouse thus describes this chief: "Such a Goliath I had not 
seen before. We measured together, and I found him to be the 
head and neck taller than myself, and nearly three times the bulk ; 
every part indicating the strength of a giant. This is the king whose 
mandate is life or death. He called at the mission-house. Such a 
human form (all but uncovered) was enough to frighten Mrs. 
Brooks," who had called there on her way to Sydney, and "who. 
had seen nothing of the kind in the Friendly Islands ; and more 
especially so, when he took her child (about seven weeks old) into 
his arms, and put his great tongue in its mouth ! " This monster 
was greatly reduced by his long sickness, and his doctor made 
diligent use of the opportunity thus afforded of preaching Christ to 
him. He got well again, but did not abandon heathenism. Yet 
he was evidently altered, and, showed a milder spirit ever after, 
always treating Mr. Lyth with great kindness. The old king, too, 
took a great fancy to him, and would often send food to the 
mission-house, expecting, however, occasional gifts of knives, iron 
pots, etc. 

Once, when the old man was ill, Mr. Lyth, in anxious concern 
about his salvation, spoke more pointedly than before, declaring 
that the gods of Somosomo were no gods, and could do him 
no good. On being urged to forsake his old faith, and turn 
to the true God, the mildness and friendship of this " virtuous 
heathen " forthwith vanished, and, seizing the missionary's coat, he 
called loudly for a club to kill him. The old chief was ill, but his 
rage made him dangerous, and he clung hard ; but luckily the 
garment was of light material, and Mr. Lyth, making a spring, left 
his coat-tail in the hand of Tuithakau, and, without taking his hat, 

17 



258 MISSION HISTORY. 

set off home, where he quietly waited until his patient's anger had 
cooled down.* 

In June, 1841, Mr. Waterhouse again visited Somosomo, and left 
the Rev. C. Tucker and Mrs. Tucker to stay with Mrs. Hunt and 
Mrs. Lyth, while their husbands were away at Lakemba, at the 
annual district meeting. An account of this visit, written by Mrs. 
Tucker, appeared in the Quarterly Paper for March, 1844. 

The work of the missionaries became much hindered and con- 
fined by the wars of the people : but a canoe came from Wallis's 
Island (Uea), drifting to Somosomo, gave them an opportunity of 
teaching something of the truth to the strangers who thus came 
among them, and not without good result. Twelve pages of St. 
Luke's Gospel were, by this time, printed in the Somosomo dialect, 
and at the district meeting of 1842 the following report was sent 
home. The new mission-houses referred to had to be built on the 
north side of the island and under a cliff, so that the refreshing in- 
fluence of the trade-wind was lost, and the health of the inmates 
suffered in consequence : — 

" In addition to our building, etc., we had, during the early part of the year, a great 
number of Tongans and Ueans, to whom we felt it our duty to devote a considerable 
share of our time. Mr. Lyth preached to them regularly in their own language, and 
many, we believe, were really benefited by the means used. They were also taught 
to read, and the children regularly catechized. In March, 1842, the Ueans departed by 
way of Tonga for their own island. When the Ueans came to Somosomo, most of 
them were heathens, and a few were Roman Catholics. When they went away, 
twenty-eight of them were on trial for church-membership, several were married, and 
we have reason to hope that some of them had received much spiritual benefit. Our 
best native helper accompanied them to their own land, according to the appointment 
of the last district meeting. The Tongans, with a few exceptions, improved much in 
knowledge and experience while here. Our little society of Fijians has prospered 
during the year. None have been added to our number, except from other parts of the 
group. We meet in our chapel daily for teaching school, or preaching; and we often 
feel that God is with us. Our congregations vary very much. We have the greatest 
number of hearers when strangers are here ; not many of the people of Somosomo 
can be prevailed upon to hear the word, and none of them regularly. Our English 
preaching and class-meeting have been means of grace to our own souls. The princi- 
pal chiefs of this place are (though very different from what they were) not likely to 
embrace Christianity at present ; and such is their power over the inferior chiefs and 
people, that the fear of them almost prevents them thinking for themselves. We 
have visited the other towns and villages on this island during the past year, (some of 
them several times,) and visited the houses of many of the people to converse with 
them : and we trust our labour has not been altogether in vain. 

" The Lord has seen good again severely to afflict Mrs. Hunt. She has been 
literally brought down to the grave and raised up again. Our mercies have been very 
many ; and we are neither faint nor weary in our work. There is an amazing change 
in many of the people; and though we do not see that direct and decisive fruit of our 

* See the account of Tuithakau's death,*p. 165. 



SOMOSOMO. 259 

labour which we earnestly desire to see, yet we cannot say, even in our most gloomy 
moments, that we labour in vain or spend our strength for nought. ' The Lord of 
hosts is with us, the God of Jacob is our refuge." 

At the same district meeting Mr. Cross again obtained leave to 
go to New South Wales, believing that another year in Fiji would 
kill him. Just then came the sad news of Mr. Waterhouse's death. 
His loss was deeply felt ; for he had become most intimately 
acquainted with every detail of the mission, and had shown the 
greatest interest in all. Mr. Cross once more permitted his zeal to, 
go beyond due care for his health, and, feeling how slender a staff 
of labourers was present to do the great work he loved so well, he 
consented to remain, on condition that he should reside with Mr. 
Lyth, who, writes Mr. Hunt, "had been made instrumental, in the 
hands of God, in raising Mrs. Hunt from the margin of the grave, 
during the previous year ; and it was now fully believed that his 
professional attention and society would be of essential use to Mr. 
Cross. He could not have removed with comfort to the colony, if 
any station was to be given up in consequence. It was far easier 
to die in the work than, under such circumstances, to leave it." 




Grave of Mr. Cross. 



This arrangement was carried into effect in September, when Mr. 
Cross joined Mr. Lyth at Somosomo, and Mr. Hunt went to supply 
his place at Viwa. The fatigue of removal, and want of efficient 
servants, added to the exhaustion caused by his disease, proved too 



260 MISSION HISTORY. 

much for the sick man, and, in spite of Mr. Lyth's diligent atten- 
tion, he died on the 15th of October, trusting and rejoicing in 
Christ. A house was built, in native fashion, over the grave of the 
missionary; and beneath the same thatch were several tiny graves, 
where the devoted men and women of that mission had laid their 
little ones who had died early in the land of strangers. Mr. 
Williams, on hearing of the death at Somosomo, at once set out 
from Lakemba in a canoe, in order that he might do all that sym- 
pathy could, to comfort the widow, and help in preparing for her 
departure with her five orphans when the mission ship should 
arrive. He also prepared a neat wooden monument, with an in- 
scription, to place over the grave of Mr. Cross.* 

At the district meeting in 1843, the state of affairs at Somosomo 
caused the missionaries great anxiety. Much of their best labour 
had been expended there, but with small visible result. Yet it 
seemed likely that to abandon the station just then would be to 
imperil the safety of several infant churches in other parts of Fiji 
where the influence of Somosomo was felt. It was also felt that it 
was not the place for a solitary missionary ; so the Rev. Thomas 
Williams joined Mr. Lyth in August, and in September of the fol- 
lowing year, on Mr. Lyth's removal to Lakemba, the Rev. David 
Hazlewood, who had lately arrived from Sydney, came to the station. 
In June, 1845, Mr. Williams writes as follows: — 

" Our opportunities of preaching to strangers from other parts of Tuikilakila's 
dominions have been unusually numerous. Severa 1 hundreds of these strangers, influ- 
enced by curiosity, have visited our houses, and the little place in which we assemble 
for public worship; and in these their attention has been directed to Jesus Christ, 
the friend of poor, sinful, deluded Fijians. We have a^o frequently and, when prac- 
ticable, regularly visited them and the Somosomo people in their respective habitations. 
We mostly find a welcome ; and the people often inquire, with a degree of seriousness, 
what constitutes the wide difference between us and them; but they scarcely dare 
think of embracing that religion which secures to those who cordially embrace it pre- 
sent and everlasting happiness. At the commencement of the year 1845 we were rejoiced 
to see a movement amongst some of the people in favour of Christianity ; but it was of 
short duration It is true, a respectable chief among the Somosomo people gave in 
his name as a N Christian, in consequence of his wife having fallen down dead; but, as 
he is so afraid of the king that he dare not unite with us even in our regular Sabbath 
services, his union with us, under such circumstances, tends to discourage persons of 
the lower classes, who may think of following his example. Indeed, the people do not 
fear without a cause, the king having publicly repeated his determination to kill and 
eat any of his people who may profess and interest themselves in the religion of Jesus. 
He has further shown his dislike to religion by his severe conduct to a few semi- 
Christian Tongans who reside here, on account of some of them expressing a deter- 
mination to attend our Sunday services. As the king's authority here is absolute, the 
people do not dare to oppose themselves to him in such a matter as religion. The 

* Memoir of the Rev. William Cross. By the Rev. J. Hunt. 



SOMOSOMO. 26l 

excellency of religion is but partially perceived by them, whilst they have the most 
debasing idea of their king's power." 

For nearly two years after this did these devoted men toil wearily 
on, amidst the most disheartening opposition, before they could 
persuade themselves to leave Somosomo. The king still resisted 
the truth, and was constantly engaged in wars, while the people 
seemed to become more and more indifferent to the Gospel. At 
the district meeting of 1847 it was therefore resolved to forsake 
this comparatively barren field, and give extra attention to other 
parts, where Christianity was received gladly, and where already 
it had worked great changes. 

When once the removal was fixed, the greatest care had to be 
taken to hide the fact from the natives. For some months the 
missionaries were quietly at work preparing to go. They managed 
to get away some boxes of clothes and articles of barter, and 
almost all their books and other goods were packed ready to put 
on board the Triton, when she should arrive. Most of the 
screws were taken out of the hinges of doors and windows, so that 
everything could be removed on the shortest notice. While all 
this was going on, the Triton anchored off Somosomo, quite 
late on the evening of the 28th of September. Two of the breth- 
ren — Messrs. Lyth and Calvert — who had come from Lakemba 
to help in the removal, went ashore at once, giving orders for the 
boats to be at the beach early the next morning. At daybreak, 
the native servants, a few Tongans, and two or three Viwa people 
assisted the sailors in carrying the baggage to the boats, which was 
done very quickly and quietly. The fact that the premises were a 
little way out of the town helped to keep the removal more secret. 
After the boats had safely deposited the most valuable articles on 
board the ship, the missionaries went to the king, and told him 
calmly that, as he was engaged in war, and not disposed to attend 
to their teaching, and as the mission families had suffered very 
much from sickness, they had determined to leave Somosomo for a 
time, and dwell in some other part of Fiji, where the people were 
anxious to become Christians. Having thus taken formal leave, 
they got all available help to forward the removal of their goods, 
so that when the young men returned in the evening from the 
fields, and crowded about the premises, there was nothing of value 
left on shore. Some of the natives were very troublesome, and 
several things were purloined. u Where are you going with that 
door ?" asked a missionary of a man who was hurrying off with a 



262 MISSION HISTORY. 

large door. " Pm taking it down to the boat, sir." " Well, but 
you are taking it the wrong way for the boat ; you must turn this 
way." And so he did ; but a good many things went the wrong 
way before all was done, yet far less was lost than had been ex- 
pected. The chief annoyance to the natives was the consciousness 
that they were losing a source of wealth and honour. Towards 
evening a tiresome old chief took up a board, and Mr. Williams 
stopped him ; whereat the old fellow was very angry, and seized 
his great club, vowing that he would there and then kill the mis- 
sionary. Mr. Calvert interposed, and begged the old chief to be 
quiet, and comfort himself by taking off the board ; but the ship's 
crew were much alarmed, and seemed glad to get on board with 
their charge. That night all the mission party slept on board, 
leaving nothing but fragments of flooring, etc., ashore ; and the 
next morning the Triton left Somosomo. 

The actual amount of good accomplished by the missionaries at 
Somosomo cannot well be estimated. There was little success to 
show, according to the ordinary rule of statistical return ; but a 
very important work was effected nevertheless. The people were 
dark and bad beyond other Fijians, of haughty disposition and dia- 
bolical temper, and exercised great influence at Mbau, Lakemba, 
and almost all parts of the great adjoining island of Vanua 
Levu. Thus, though the missionaries made but little visible im- 
pression on the Somosomans themselves, yet all that was done 
among them told upon the work through a great part of the group. 
And even in the people among whom they toiled some good 
general results could be seen. Brethren on distant stations visited 
by the Somosomans could see a great difference in the behaviour 
of these abominable cannibals. The preaching and prayers, the 
daily conversation and endurance of the labouring and suffering 
servants of Christ, produced some beneficial effect. The men of 
Somosomo were thereby restrained from hindering the work at 
Lakemba and other places, to which it had now spread through 
their wide dominions. During the residence of the missionaries 
here, many visitors from other islands had called, and taken home 
with them the glad tidings which they heard proclaimed. Some 
actual conversions took place in Somosomo. Among them was 
that of a foreigner who was left sick, under the care of the mis- 
sionaries, by a whaler. He forsook popery, which had for years 
kept his mind in darkness, and died happy in an assurance that 
he was justified by faith in the Lord Jesus Christ. 



SOMOSOMO. 263 

While this station was kept up, those who laboured there had 
more leisure than on the other stations, and diligently used it in 
studying the language, and working at translations. It was now 
that Mr. Hunt gave that close attention to the written word of God 
which enabled him, a few years after, to furnish such an admirable 
Fijian version of the New Testament. 

One great good which the missionaries and their wives devoutly 
acknowledged, and for which the native churches everywhere had 
cause for gratitude to God, was the discipline of suffering and 
patience which their residence at this place of horror brought upon 
them. Men and women who had so triumphed in the strength of 
grace as to keep up a good courage, and endure untold hardships 
and miserable disappointment, " as seeing Him who is invisible/' 
were found nerved with a wonderful power when they came to carry 
on the same work under other circumstances. Of those who yet 
survive, more personal mention may scarcely be made ; but the re- 
flection can hardly be omitted here, that the exalted piety and 
unconquerable zeal of John Hunt were greatly matured and refined 
in that Somosomo furnace ; and here, too, David Hazlewood became 
baptized with a large measure of the same spirit, which also enabled 
him to persevere even to the death, while he gathered those stores 
of philological information which enabled him afterwards to bless 
the mission with his excellent Fijian grammar and dictionary. 

After the giving up of this mission, two French priests made an 
attempt to establish popery on the island, and settled on the spot 
where the mission premises had formerly been. The natives soon 
found that these new teachers were very different from those who 
had just left them. They were irritable and easily annoyed, and 
most indefatigably, therefore, the people teased them in every 
possible way, despising them and their instructions. This was also 
caused largely by the bad policy of the priests in beginning at once 
to abuse the late missionaries. Now the natives of Somosomo, 
though they were sadly regardless of the good things which those 
missionaries told them, yet admired them very much, and had many 
opportunities of enjoying their kindness ; and now, ever since they 
left had felt very sore that they had lost such valuable friends. So 
when the " padre " began to abuse the former teachers, and exhort 
these heathens to become katolika, they were greatly put out, and 
deemed the request a preposterous and inexcusable piece of imper- 
tinence. Hence it was that, after enduring for a while, the "fathers n 
were glad to get away. 



264 , MISSION HISTORY. 

After Tuikilakila had succeeded his father in the government, and 
assumed the royal name of Tuithakau, in 1853, he paid a visit to the 
Vu-ni-valu of Mbau, who was in difficulties. He was accompanied 
by a retinue of about one hundred of his people ; and took with him, 
in the packet Brigantine, a vast amount of Fijian property as tri- 
bute, to aid the Mbau chief. Tuithakau expressed great pleasure at 
. again meeting his old friend Mr. Lyth, who was stationed at Viwa. 
There seemed to be some encouraging signs in the case of Tui- 
thakau ; but at heart he hated the Christians still, and allowed and 
encouraged his sons to persecute such of them as lived on islands 
near Lakemba, subject to him. In one case the teacher's wife was 
shamefully ill-treated by these savages, property of the Christians 
was forcibly taken, a chapel burnt, several of the lotu people killed, 
and the lives of others attempted. Some who were spared revolted, 
while others who kept their religion had to flee to Lakemba. None 
of the teachers were allowed to remain. In the meantime, the 
king found himself in trouble at home. " Being often reproved," he 
had " hardened his neck," and one night in February, 1854, he was 
murdered while asleep on his mat, at the instigation, if not by the 
hand, of his own son. That son was also killed, to revenge the 
father's death, by his brother, who himself was soon assassinated. 
Then the town of Somosomo, where the missionaries had laboured 
so long, and where that people of proud wickedness had despised 
their word, soon became utterly deserted. Civil war, in which 
brother was set against brother, and cousin against cousin, in deadly 
defiance, made the land desolate, and many fell. Since then mission- 
aries resided for some years on the opposite shore, when the station 
was again left to the care of native missionaries and teachers, who 
have laboured and suffered. Surrounded by difficulties, considera- 
ble success has been given ; and there is much to encourage earnest 
and persevering effort in this very extensive district. And special 
attention is the more needed now, as popery has gone in and gained 
a position that may prove most damaging to the best interests of 
this people. 



ONO. 265 



Chapter III.— Ono. 

WE now come to one of the most remarkable chapters in the 
history of the Fijian mission. The scene of the events to 
be recorded lies far away from the rest of the group, and at the 
point most distant from the place, the mission to which has just 
been narrated. About a hundred and fifty miles south-by-east 
from Lakemba, to which it is tributary, is a cluster of small islands, 
forming the most southerly extremity of Fiji. The chief island of 
this little group is Ono. 

In 1835, the same year in which the missionaries first came to 
Fiji, Ono was visited with an epidemic disease which killed many 
of the people, and, together with the destructiveness of late wars, 
thinned their numbers in such a way as to excite great uneasiness 
and alarm. Offerings of food and property were brought in plenty 
to the gods of Ono, and the rites of their worship were observed 
with all zeal and perseverance ; but no relief came. Just at this 
time, one of the chiefs of the island, named Wai, went to Lakemba ? 
bearing the accustomed tribute. While there he met with Takai, 
a Fijian chief, who had visited Sydney, Tahiti, and the Friendly 
Islands, and had become a Christian. From this man Wai first 
heard about the true Gqd ; though his information amounted to 
little more than the fact that Jehovah was the only God, and that 
all ought to worship Him. Carrying this scanty supply of truth 
with them, Wai and his friends went home. But far more precious 
than the cargo of tribute they took away was the first glimpse of 
light which they brought back. The introduction of that first ele- 
ment of Christianity, though but dimly understood, was the begin- 
ning of a new age of healing and of gladness to those lonely 
isles. 

The Ono chief and his companions felt well assured that their 
own gods could not deliver them from the present calamity, and 
therefore resolved to forsake them and pray only to Jehovah, of 
whom they had lately heard. Several more approved of their 
purpose, and determined to join them in the new worship. The 
late visitors to Lakemba had also heard something concerning the 
Sabbath institution, and resolved to set apart every seventh day as 
holy, to be used only for the worship of God. Food was accordingly 
prepared for the Sabbath, and the best dresses were put on, and 



2 66 MISSION HISTORY. 

the bodies of the worshippers anointed more profusely than usual 
with oil. But on meeting together they found themselves in a 
great difficulty about the conduct of the service. None of them 
had ever tried to pray ; but they had always been accustomed to 
employ the mediation of priests in their religious observances. A 
heathen priest was therefore waited upon, and informed of the 
purpose and perplexity of the people. Whether moved by his own 
good temper, or by fear of the consequences of refusal, the priest 
consented to become chaplain ; and in this strange, groping way 
.did these Ono heathens feel after the Lord, if haply they might find 
Him. When all were seated, the priest offered prayer in terms 
after the following fashion : " Lord, Jehovah ! here are Thy people : 
they worship Thee. I turn my back on Thee for the present, and 
am on another tack, worshipping another god. But do Thou bless 
these Thy people : keep them from harm, and do them good." Such 
was the first act of worship rendered to the Almighty in the far-off 
island of Ono. After it was over the people returned to their 
usual work for the rest of the day, and, with the heathen priest still 
for their minister, tried to serve God, as well as they knew how. 
But they were not satisfied, and a great longing grew up among 
them to have some one to teach them the way of the Lord more 
perfectly. A whaler, on her way to the Friendly Islands, called at 
Ono for provisions, and a passage was engaged on board of her 
for two messengers, who should lay the case of the people before 
the missionaries at Tonga, and beg them to send a teacher. The 
return from such a voyage is a long affair in those parts ; and since 
the time when Wai came back from Lakemba, after having heard 
of the Lotu, many months had passed. 

The Lord, who knew the desire of those simple hearts, making 
such clumsy efforts to struggle up to Him out Qf their old religion 
of falsehood and crime, was not unmindful of their prayer. In May, 
1836, a canoe left Lakemba bound for Tonga, having on board a 
number of converted Tongans. The wind was contrary : the canoe 
got out of her course, and drifted away to Vatoa or Turtle Island, 
not more than fifty miles from Ono, and between it and the main 
group. A young man who had taken at baptism the name of 
Josiah, was one of these Christians, and conducted their worship 
during the voyage. He heard that the people at Ono were inquiring 
for light, and immediately hastened to tell them all he could of the 
Gospel. Greatly did the little company of truth-seekers rejoice 
when this young man came among them, bringing the light they 



ONO. 267 

had so earnestly desired. Josiah at once took the place of the old 
priest, and, day by day, led the devotions of the few who would 
worship God. On the Sabbath he tried to teach them more fully. 
Soon the little company grew to forty persons, and a chapel was 
built to hold a hundred people. The whole of the Sabbath was 
now hallowed, and some learned to pray for themselves. 

In the meantime the two messengers had got to Tonga, where 
they learned that two missionaries had been sent to Lakemba, and 
that they must apply to these for such help as they required. On 
returning with this message, the men were astonished to see how 
great a change had taken place during their absence, and the 
general desire was very strong that a fully qualified teacher should 
be obtained. But the voyage to Lakemba and back was long and 
beset with dangers for the native canoes, and teachers were very 
scarce. 

Yet the Lord was watching over the springing of the new life in 
Ono, and again sent help. A wild youth belonging to the island 
had wandered as far as Tonga, where he heard and felt the truth. 
Coming to Lakemba, he became soundly converted, and continued 
there for several years a consistent member of the church. Under 
the care of the missionaries he quickly acquired knowledge, and 
applied himself with great energy so as to be able to read and 
v write well. He was ma/le a local preacher, arrd, after a time, sent 
back to his own land " to preach the unsearchable riches of Christ." 

It was not until the beginning of 1838 that this teacher, Isaac 
Ravuata, could get a chance of going to Ono. This delay, however, 
had the great advantage of leaving him longer under the care of 
the missionaries, and thus fitting him the better for taking charge 
of a new church at such a distance from their station. On Isaac's 
arrival in Ono, he found that a hundred and twenty adults had 
already given up their old idolatry, and declared themselves wor- 
shippers of the true God ; and, considering the scanty instruction 
they had received, these people^ were living remarkably well-ordered 
lives. They received their new teacher, for whom they had waited 
so long, with great delight, and greedily drank in the lessons he 
taught them, doing all they could to secure his comfort by supply- 
ing him with abundance of food and clothing. 

Isaac sent back word by the canoe which had brought him to 
his friends that he was in want of books. Mr. CargilFs " time was 
already occupied in preaching four times on every Sabbath and 
several times during the week, in translating a portion of the 



268 MISSION HISTORY. 

Scriptures, and in other missionary engagements ; yet he felt 
great pleasure in spending a portion of his time in writing elemen- 
tary books, to supply, in some measure, the great demand, and 
instruct the natives in the doctrines of the Bible. He wrote many 
copies of the First Part of the Conference Catechism, and forwarded 
them to Ono by a native canoe." Mrs. Cargill helped her husband 
in this labour of love. 

" Some of the converts at Ono were so desirous of receiving instruction from 
ihe lips of a missionary, that they undertook a voyage to Lakemba for that purpose. 
The canoe in which they sailed was manned principally by heathens from Lakemba ; 
and whilst they were performing the voyage, a bird called Lawedua, /'one feather,' 
which is in its tail; the common tropic bird), and considered sacred by the Fijians, in 
consequence of its being supposed to be the vehicle by which a certain Fijian deity 
is conveyed from one place to another, lighted upon a part of the canoe, and was 
caught by a heathen native. All the heathens in the cance sat down, in order to salute 
and reverence the sacred personage, whom they believed to be represented by their 
visitor. One of the Ono Christians, named Ndrala, a young man of genuine sim- 
plicity and much fervour, i ffected by the humiliating superstition of his countrymen, 
and influenced by a cesire to enlighten their minds, assured them that the bird was 
nether divine itself nor the representative of a divinity; and requested them to let 
him make an experiment with the imaginary god. They refused to allow him to 
handle the bird. Ndrala, however, was intent on his purpose, and, watching a favour- 
able opportunity, teized the object of the adoration and homage of his fellow- voyagers. 
He then told them that it was his intention to kill and eat the bird ; at the same time 
assuring them that if it really were a deity it would save itself by flight; but that if 
it were merely a bird, he should be able to execute his intention. The heathens be- 
held h:m in silence, and in considerable apprehension respecting their safety for 
allowing such sacrilegious language and conduct. The* young man killed the object of 
their worship, and, having made a repast upon it, appealed to the spectators respecting 
the divin'ty of the bird. ' He then assured them that it was merely a creature, and. not 
a god ; and that its death was a sufficient proof of the accuracy of his statement." 

This same man turned out well. He was baptized on his arrival, 
taking the name of Lazarus. While at Lakemba he was a great 
comfort to the mission families, giving them every possible help, 
and even washing clothes for them. A man of such influence and 
good-will was of great value at the beginning of the mission. His 
religion was thorough and intelligent, and his attendance at all the 
religious services regular. He kept close to the school, and resisted 
all temptations to lead him aside from his purpose in coming to 
Lakemba. He learned to read and write, and being anxious to do 
good was employed as a local preacher. He is now a teacher in 
a distant part of Fiji, where he has made great sacrifices for Christ, 
during a long siege of the district and town where he resides, and 
to which many native Christians fled when burnt out of their 
former dwellings. Lazarus Ndrala, though not very gifted, has 
been a most useful man. His decision of purpose at the beginning 



ONO. 269 

— leaving his native land to gain new Christian privileges, — the 
diligent use he made of his advantages, his willingness to go any- 
where and hazard his life, and his uniform and entire devotedness 
to the cause of Christ, have contributed, by God's favour, to make 
him a great blessing to Fiji. 

On the arrival of John Havea, a native teacher from Tonga, he 
was sent, by the first canoe which sailed that year, to take charge 
of the church at Ono. He rejoiced to find that many were Chris- 
tians, and a considerable number so in name. 

In May, 1839, the missionaries planned a visit to Ono ; but the 
wind was unfavourable, and the owners of a small Fijian vessel, 
which had been engaged for the voyage, refused to go. All avail- 
able help was sent to aid in carrying on the remarkable religious 
movement in this distant part. In August, Lazarus Ndrala, accom- 
panied by another Tongan teacher, Jeremiah Latu, went to Ono, 
carrying a supply of copies of the First Catechism. The staff of 
teachers was thus increased to four. The returning canoe brought 
back good news. One hundred and sixty-eight men and one hun- 
dred and sixty women had become worshippers of the Lord. After 
using, for some time, the houses of different converts for their 
devotional services, a chapel had been built at each of the three 
principal places ; in one case the building measured fifty by twenty- 
five feet, and was yet too small. The Christian crew of the canoe 
gave a good report of the progress and effects of Christianity at 
the two inhabited islands of the Ono group. They stated that the 
chapels were crowded to overflowing ; that the converts were most 
anxious to be taught, and had scarcely allowed them to sleep at 
nights, so eager were they to get as much knowledge as they could 
from their visitors during their stay. They earnestly entreated 
that a missionary would visit them, to administer the sacraments, 
and marry them with religious rites. 

By the same canoe intelligence came to Lakemba that the little 
island of Vatoa — the nearest to the Ono cluster — had become lotu. 
One of its inhabitants had been converted at Lakemba, and, on his 
return home, had persuaded the people to forsake their old religion. 
When the Lakemba canoe, with the teachers on board, called on 
the way to Ono, the good work was greatly helped by their visit, so 
that all the inhabitants, sixty-six in number, professed Christianity, 
and begged for a teacher. 

Among the directions given by the Wesleyan Methodist Mission- 
ary Society to its missionaries is found the following : " No man 



270 MISSION HISTORY. 

living in a state of polygamy is to be admitted a member, or even 
on trial, who will not consent to live with one woman as his wife, 
to whom you shall join him in matrimony, or ascertain that this 
rite has been performed by some other minister : and the same 
rule is to be applied, in the same manner, to a woman proposing 
to become a member of society." To this rule the missionaries 
strictly adhered. Any man, having more than one wife, who 
offered himself as a candidate for membership, was required to 
select one to whom he should be duly and religiously married, and 
reject all the rest. In some establishments, of course, such a 
change was of great importance, and considerable difficulties 
seemed to stand in the way. It is these difficulties that have made 
some, even in high ecclesiastical position, plead for the toleration 
of polygamy in the case of those who are converted while living in 
its practice. But these difficulties have always been found to give 
way before a clear assertion of the right, and an unbending exac- 
tion of its observance. The practice in question is "only evil 
continually." It is discountenanced and condemned by Holy 
Scripture. It forms an unfailing source of domestic misery, family 
quarrels, and civil war. It dooms the children to neglect, and 
teaches them little but to hate the other children of the same 
father. Without fear or favour, therefore, the missionaries in all 
cases enforced their rule in this matter, and found that here as 
elsewhere difficulties yielded to the firm maintenance of right prin- 
ciple. The ultimate injury done to the dismissed wives is not so 
great as it appears to those at a distance. It must be remembered 
that their position, with the exception of that of the chief lady, 
was merely that of concubinage, in which they were always ex- 
posed to the capricious tyranny of their lord, and the more mali- 
cious despotism of the favourite wife, while, among themselves, 
perpetual jealousies made peace impossible. Another important 
fact must be borne in mind. Polygamy is actually confined to 
comparatively few. It is only the wealthy and powerful who can 
afford to maintain such an expensive indulgence. Hence there are 
always to be found husbands for the discarded women, who " go 
off" the more readily for the prestige of having belonged to a high- 
rank house. At Ono the people were fully prepared to yield to the 
Scripture law, and waited anxiously for the coming of the mission- 
ary to join them in holy wedlock. 

The other missionaries were now scattered in different parts of 
Fiji, leaving Mr. Calvert alone at Lakemba, with more than twenty 



ONO. 271 

islands forming the " Circuit " over which he had to watch. Tui 
Nayau the king, and most of the chiefs and people, were still 
heathen. Ono was a long way off, and, moreover, to windward. 
The voyage in a canoe was perilous, and took several weeks and 
sometimes months of absence. Neither was a canoe, large enough 
and sufficiently sea-worthy for such a journey, to be easily obtained. 
Yet the claims of Ono were very strong. The work of God had 
greatly and marvellously grown there, and the report of it was 
noised abroad throughout Fiji. The new and unorganized church 
was pleading hard for a pastoral visit, and their plea moved the 
missionary's heart deeply. But there was another difficulty that 
troubled him more than the long and dangerous voyage in the frail 
canoe. His wife and little one must be left alone while he was away, 
— a position the painfulness of which cannot be realized by those 
who know not what it is to have lived among such people as the 
Fijians. In sight of all the difficulties, and of this last most of all, 
the missionary wavered. Mrs. Calvert said, "Do you intend to 
go ? " " How can I ? " he replied. " Why not ?" she quietly asked. 
" How can I," said he, "leave you alone?" Let her answer be re- 
membered : " It would be much better to leave me alone, than to 
neglect so many people. If you can arrange for the work to be 
carried on here, you ought to go ? " Yes, let that answer be re- 
membered. Let it be borne in mind to reproach some of us for the 
wretched pittance of service we eke out to God, and call it " a living 
sacrifice." Let it be borne in mind when the world vaunts its 
heroism. It was not the cold word of an impassive indifference that 
cared for nothing, nor the rude boast of an unnatural and indelicate 
strong-mindedness. The heart from which that strong word came 
was as gentle and loving, as warm and as womanly, as any that ever 
crowned a man's life with wealthy joy. But it was "strong in the 
Lord." Let professing Christians, lolling on the pillows of lazy 
comfort, and thinking to purchase exemption from active service for 
God by the appearance of their names in the columns of respectable 
" Reports," — let them go and study the scene just described, in that 
lone mission-house at Lakemba. And let timid, tender hearts, fear- 
ing the roughness of the way of service in which their warm love 
for Christ would lead them, gain cheering^ and help from seeing 
how, all the world over, the Master's word is good, " My grace is 
sufficient for thee." Let the church thank God that He has provided 
such women for such a work as that of the Fiji mission. In all 
cases they have been helps meet for men engaged in that great and 



272 MISSION HISTORY. 

perilous enterprise. They have never hindered their husbands ; but, 
as in the case just given, from them has ever come a cheering voice 
urging on the work. 

Mr. Calvert now resolved to visit Ono as soon as he could find a 
suitable craft in which to make the voyage. The necessity was 
made to appear more urgent by fresh news received. In compli- 
ance with the request of the Vatoans, a native teacher — a man of 
great sincerity and earnest prayer, — had been sent to them ; and 
the canoe which conveyed him was ordered to go on to Ono, and 
fetch food, which was very scarce about Lakemba in consequence 
of a hurricane. On December 26th the canoe returned, heavily 
laden with yams, which were greatly needed by the mission family ; 
and news came by the same means that the presence of the mission- 
ary was more required than ever. The Lotu was advancing in Ono, 
and confirmed at Vatoa ; but, at the former place, the head teacher 
had proved unfaithful. 

Something may be said very fitly here about the use of native 
agency in carrying on such a mission as this. In very many cases 
the native converts have, after due training, proved most valuable 
helpers in the work of evangelizing. Men of heroic boldness, of 
unwavering devotion, and blameless integrity, have thus been found 
and employed with great success. But the whole history of the 
mission h^s proved that the natiye teachers must be under the direct 
guidance of the missionary, as they are not equal to the manage- 
ment and control of an infant church. In the case of the Ono 
teacher, there seemed to have been, first of all, carelessness in the 
performance of his work, and then a proud assumption of dignity, 
followed too soon by a fall into sin. 

A further motive was thus given for the visit of the missionary to 
this distant station ; and happily just at the time a brother-in-law 
of King George of Tonga was at Lakemba with a large canoe, and 
consented to take Mr. Calvert to Ono, who accordingly embarked 
on the last day of 1839. 

Vatoa was reached in a few days, and here things were going on 
well. During the five weeks in which the teacher had been on the 
island great progress had been made, and the missionary found 
that the chief cpuld already read better than his instructor. This 
man had also selected his oldest wife, who had borne him children, 
and was now married to her with religious form. Eleven other 
couples were united, and two persons baptized. Going on to Ono 
Mr. Calvert baptized 233 persons, and married 66 couples. Many 



ONO. 273 

gave clear evidence that they had been already baptized by the Holy 
Ghost, and were leading blameless lives. The work which had 
been accomplished was wonderful and cheering. Among the Chris- 
tians the Sabbath was strictly observed, and the schools and various 
religious services regularly attended. Several young men offered 
themselves as teachers, to go, after due training, to preach the 
Gospel in other parts of Fiji. 

But all this had not come to pass without rousing the alarm and 
ill-will of the heathen part of the inhabitants, who had all along 
persecuted and annoyed the lotu people ; and now, seeing that the 
new religion was growing so fast, and taking such firm root, they 
proceeded to more open acts of opposition, and it was feared that there 
would be a fight before the missionary left the island. One of the 
converts, on becoming married to one woman only, had discarded 
a former wife who was related to a heathen of great self-importance, 
and who took up the matter as a serious offence. Mr. Calvert, 
however, succeeded in making matters smooth before an actual 
rupture took place. 

The change accomplished in these Ono Christians was not one 
merely of profession, but genuine and thorough. Many were fully 
reclaimed from their past bad habits, and rejoiced continually in God, 
showing the greatest interest in the spread of the Gospel, accord- 
ing to the teaching of which they tried to shape their lives. 

Among the candidates for baptism at Ono was a young lady 
named Tovo, of the highest rank in the island, who had become 
truly converted. She could read well, was very active in teaching, 
both at the school and in private, and showed great diligence in visit- 
ing the sick and doing all manner of good. According to custom, she 
had been betrothed in infancy, and her future husband was the old 
heathen King of Lakemba. This was well known, and Mr. Calvert 
declined to baptize her unless she resolved that, at any cost, she 
would refuse to become one of the thirty wives of Tui Nayau. 
Tovo declared her firm purpose to die rather than fulfil her heathen 
betrothal. The old chief her father, and all the Christians, resolved 
to suffer anything rather than give her up. When this was made 
quite clear, she was baptized, taking the name of Jemima. 

After an absence of twenty-two days, Mr. Calvert got safely back 
to Lakemba, rejoicing greatly in what he had seen at Ono. He 
immediately informed the king of Tovo's baptism, and showed hirn 
that she could not now become one of his many wives. But the 
heathens at Ono saw the importance of the crisis, and were quietly 

18 



274 MISSION HISTORY. 

urging Tui Nayau and his chiefs to demand Jemima. Whereupon 
the king equipped a fleet of eleven canoes, to go to Ono, manning 
several of them with fighting men. Hearing of this, the mission- 
ary went to him, and, presenting a whale's tooth, said, " You are 
preparing to voyage to Ono. I understand that you intend to 
compel Jemima to be brought to you. I beg you will not do so, but 
allow her to remain at her own island, a Christian." " Oh no ; I am 
only going there for tribute — sinnet, cloth, and pearl shells." " I 
so, why do you take your warriors with you ? I should have thought 
that, if you were merely going for tribute, you would have taken 
sailors ; but instead of that you take a number of warriors." " Oh, 
they are good sailors also. I shall manage very well with them." 
u Tui Nayau, before I leave you, I warn you faithfully. I love you, 
and therefore warn you. God's people are as the apple of His eye. 
In thus fetching the girl, you are fighting against God. You will 
imperil your own safety if you go on such an, errand. Remember 
that on the sea, and at all the islands between Lakemba and Ono, 
the Lord Jehovah rules supreme, and can easily punish you if you 
are found fighting against Him. Take care what you are about." 
" Oh no ; I don't intend anything of the kind. I am only just going 
to my own island, to fetch tribute, as I have done before." 

Finding that he could get no acknowledgment or concession, Mr. 
Calvert said on parting, " I hear what your mouth says, but do not 
know what your heart intends. I do not know what you really 
purpose ; but forewarn you that you are risking your own safety, if 
you attempt to fetch Tovo from Ono." 

On the Sunday the king sailed with his warriors. He had been 
requested to delay starting till the Monday, as two of the canoes, on 
one of which was his brother, were manned by Christian Tongans. 
He refused, telling themto follow the next day. The voyage went 
on prosperously, and the party stopped night after night at the 
various islands lying in the route. Thus they visited Komo, Namuka, 
Ongea ; and at last reached Vatoa, within a short day's sail of Ono. 
There Tui Nayau threw off all disguise, and by his ill-treatment of 
the Vatoan Christians showed plainly what he purposed at Ono. 
Food and property were wantonly destroyed, and no one might 
complain, as the people had committed the great offence of having 
become Christians before their king. Wishing to make very sure, 
the expedition waited several days for a fair wind. Four canoes, 
carrying men of the sailor tribe, who live by piracy and pillage, 
were sent on at once, to be ready for any emergency, and to do the 



ONO. 275 

king's will should any disturbance arise. These canoes, with about 
a hundred souls on board, were never heard of again. Either they 
went down at sea, or were cast on some island, when they would, 
according to law, be killed and eaten by the inhabitants. 

A fair wind came, and the king started with two canoes manned 
by heathen Tongans. But the wind shifted, and though they 
sighted Ono, they could not lie up for it. The canoes were brought 
as near to the wind as possible, and tried to beat ; but, do what 
they would, they still drifted to leeward. They saw the reef and 
high land, when the wind freshened, and they were obliged to 
strike sail. The masts were lowered, to let the canoes drift as 
easily as possible, and all chance of making Ono was gone. Things 
were now in a bad way with them. The breeze got stronger, and 
the sea was very rough, making the canoes pitch and labour 
terribly. Then the canoe-house was loosened, and the sailors were 
in great fear ; for, even if they escaped the waves, they knew not 
to what shore they might drift, to perish more miserably by the 
hands of the natives. As the night closed over them, the king 
seemed to give up all hope of rescue. He thought of the mis- 
sionary's warning, and was very fearful. Making up his mind to 
die, he oiled himself, put on his royal dress and a beautiful necklace, 
and awaited his fate. He prayed to his god, promising great offer- 
ings, and the sacrifice of a large pig fed by his own hand, if he 
should return safely. Next morning both crews were delighted 
to find themselves in sight of each other, and far away from 
Kandavu or Viti Levu, at neither of which islands could they have 
landed in safety. During the day they got to Totoya, where the 
indirect influence of Christianity had already produced a change, 
and where the king and the Tongans were known and respected. 
After receiving for several days kind treatment, for which the 
Totoyans would expect a generous return on their next visit to 
Lakemba, the wind became fair, and the two canoes started for 
Lakemba. Immediately on their return the king begged the 
missionary that his " words of warning might never follow him 
again." He was very kind to Mr. Calvert ; and when the Tongan 
sailors were expecting a feast on the great pig that was to be sacri- 
ficed to the god, they heard, to their chagrin, that it had been sent 
to the missionary, who had already salted it down. Thus did the 
king unmistakably declare his: conviction that he owed the preser- 
vation of his life to the mercy of the missionary's God. 

It has already been mentioned that two canoes belonging to 



276 MISSION HISTORY. 

Christian Tongans had not started with the rest from Lakemba on 
the Sabbath : they left the next day, and joined the king at Vatoa, 
bringing with them Toki, the king's brother, and his Fijian 
followers. This man was inveterate in his opposition to Christi- 
anity, and had been one of the principal movers in the present 
expedition. It is not a little remarkable that these two Tongan 
canoes, manned with Christians, left Vatoa in company with the 
king, and reached Ono in safety, while the other canoes, which 
were much superior craft, drifted away, and were almost lost. 

Toki first landed at the small island of Ndoi, whence news was 
taken the same evening to Ono, that he had come for the purpose of 
taking Jemima by force. At this crisis the lotu people resolved to 
stand firm, and defend themselves, determining to suffer destruction 
rather than give up the girl. The heathens round them, who had 
been so bitter against Christianity, now feared the injury that would 
come to their own lands, and to such of their relatives as belonged 
to the Lotu. Seeing the firmness of the Christians, and finding 
that they were already beginning to fortify their town, so as to be 
ready for Toki's attack the next morning, they went and freely 
offered to make common cause with them against the king's brother. 
All the houses, therefore, were at once forsaken, and the people 
assembled in a good position, which they worked hard all night to 
fortify. A messenger came to Toki, informing him that all the 
Ono people were one in their intention to resist his attack ; but 
were quite willing to feed him and his people, and to present the 
usual tribute, if he came peaceably. He immediately sent back 
two messengers, to say, with all respect, that he had come in peace, 
and intended no harm ; that if he had entertained the thought of 
war, he should have sent them a message to that effect, in Fijian 
style, that they might have been prepared. Arrangements were 
at once made for Toki and his party to land quietly at Ono. The 
people again dispersed to their houses, and set to work to prepare 
food for their visitors, whose conduct, however, was by no means 
friendly, so that a close watch was kept on them. The heathens 
kept guard whije the Christians were at worship, and the Chris- 
tians watched while the others presented property or food, or were 
engaged in the native dances. Three months passed thus, when, 
no news having been heard of the king and his party, Toki received 
the usual tribute, and returned to Lakemba. But his visit had 
made him hate the Lotu more bitterly than ever. He was annoyed 
at seeing the Ono people so firm, going about armed, and forbid- 



ONO. 277 

ding dances and drum-beatings on the Sabbath, because it was 
contrary to the new religion. The object of the voyage was utterly 
lost, and fresh and more decisive measures were talked over for 
the suppression of Christianity. 

But in all these things the good cause prospered, and Christians 
in other parts were greatly enheartened by the noble firmness of the 
Ono people, while many others began to inquire what there could 
be in the new religion to make its professors so different from all 
other men. 

At last the missionaries got the king to consent that Jemima 
should remain at Ono, whither the intelligence was at once sent 
that he was ready to receive the usual gift of property as a com- 
pensation. On the 1 8th of March, 1841, large balls of sinnet 
arrived from Ono, and were presented the next day, with several 
articles supplied by the missionaries, as the customary offering, 
which being accepted, Jemima was allowed to marry any other 
man ; but had she dared to do so before, the man's life would have 
been forfeited, and the island on which they lived subjected to severe 
punishment. Tui Nayau received the offering, but returned an 
equivocal answer. On the 20th, therefore, the missionaries went 
to his house with fresh gifts, urging him to fulfil his promise. But 
evil counsellors were round him, who were jealous for their native 
customs, and bitter against Christianity. Some time had elapsed 
since the king's disastrous voyage, and its wholesome lesson seemed 
forgotten. He was evidently anxious to have the girl. Besides, the 
Ono property was already in his house, and no one dared to remove 
it. Such articles as were known to have been supplied by the 
missionaries were returned, with an intimation that Jemima must be 
brought. The Ono people were now in fear all the while they re- 
mained at Lakemba, and their failure excited much alarm among 
their friends on their return. 

About four months later, in July, Mr. Waterhouse, the general 
superintendent, paid his second visit to Fiji ; and, on hearing of the 
case of Jemima, went, accompanied by the missionaries, to try to 
prevail on the king to forego his claim. " But," he writes, "under 
the influence of his chiefs, he was invulnerable ; and nothing now 
remains for her but a compliance with his wish, or death." 

The Ono Christians refused to take her to Lakemba, and would 
not let the heathens meddle with her ; so the king sent a chief who 
had always been successful in collecting property at Ono ; but he 
also failed, and the king was afraid himself to venture again on such 



278 MISSION HISTORY. 

an errand. In these circumstances the Christians betook them- 
selves to prayer, and stood firm. Several converts were added to 
their number ; but the help of the heathens was gradually withdrawn 
after Toki left the island, and, once more, the lotu people became 
exposed to persecution from their own neighbours. 

After having held the district meeting, Mr. Waterhouse sailed 
in the Triton, with several of the missionaries, to Ono, and on July 
28th writes : — 

" Last night we reached Vatoa, distant from Lakemba no miles. The natives came 
after dark in a canoe, in which Messrs. Hunt and Calvert went ashore to make arrange- 
ments for our work. This morning we breakfasted soon after day-dawn, and hastened 
to them, when we were received with a cordial welcome. I was much affected while 
hearing of the wicked and cruel conduct of the Lakemba heathen, who, more than 
twelve months ago, visited this land in thirteen canoes ; and, having eaten their yams, 
nuts, etc., wantonly destroyed what was unripe, leaving the teachers exposed to famine, 
and then threatened to bind them, skin them, and dry them in the sun. On hearing 
this, a Christian Fijian, an important chief, who had accompanied them, said, ' I can 
bear with your eating and wasting all their food ; but I cannot endure to see the ser- 
vants of God used in that way; and if it is done, we must make war! ' The heroism 
of this man saved them ; and they set sail to Ono to compel a Christian woman to be 
the king's wife, he having thirtyor forty before. They had not, however, proceeded 
very far before canoes were lost, and one hundred of them were drowned. 'Ver'.ly 
there is a reward for the righteous ; verily, there is a God that judgeth in the earth.' 
We called upon the teachers, whose persons, houses, and gardens do them the utmost 
credit. Here is a beautiful chapel : the pulpit is made out of a solid piece of wood, 
which a native was oiling to make it shine. Our time was now taken up with examin- 
ing the candidates for baptism, in baptizing them, in addressing them on the impor- 
tance of the sacred ordinance, and their individual duty, as those who were baptized 
in the name of the Father, the Son, and the Holy Ghost. The number now baptized 
was fifty-three ; one couple was married; and the whole company who attended the 
chapel had new native cloth dresses on — men, women, and children. A more interest- 
ing sight I do not expect to see, especially when it is remembered that less than two 
years ago they were perfect heathens, and that now they have all renounced heathenism, 
and acknowledged God to be the Lord. While we were ashore, the ship had to keep 
out at sea, on account of the dangerous reefs; and we used all diligence to get on 
board as soon as practicable. We had a good supply of wholesome food under a large 
tree ; our table, the ground ; our plates, the leaves of a banana tree ; our food, boiled 
fowls, fish, and yams ; our soup-plates, cocoa-nut shells ; our carvers, natives' fingers ; 
ourselves without knives, but thankful that we could use our hands ; our beverage, the 
milk of cocoa-nuts; our towels, the green rind of the banana tree; and every other 
thing to correspond; so that, with a good appetite and thankful hearts, we were as 
happy as our friends in England at their more sumptuous repast. Before dark we were 
not only on board the Triton, but had passed the reef on which the American whaler 
Shylock was wre:ked thirteen months ago, and her crew saved; and where formerly 
an American ship was lost, and her crew killed and eaten by Ono people visiting at 
Vatoa." 

On the following morning the Triton was off Ono, and very 
soon, though the sea was rough, was visited by small canoes full 
of the natives, who were anxious to tell how things were going 
ramong them. The missionaries now heard, for the first time, that 



ONO. 279 

the island had been the scene of war for the last three months. 
It seemed that the heathens had been persecuting the Christians, 
killing and eating their pigs, and stealing their food ; all which 
annoyance and loss was borne patiently for a time, until, anxious 
for peace, the Christian chief called a meeting and presented an 
offering to the other party, begging that their ill-treatment might 
cease, and quiet be restored. Several such meetings were held, 
but the few heathens who were disposed for peace were overruled 
by the rest, who were bent upon destroying the Lotu, and went 
about armed, frequently threatening the Christians. Things pro- 
ceeded thus for some time, until, one Sunday, as Enoch, a Tongan 
teacher, was going, in company with another man, to preach, they 
were surrounded by a party who attacked them, and from whom 
they hardly escaped with their lives. An open declaration of war 
was thus made, and the heathens took up their position on a hill, 
difficult of access, and protected by the embankments which they 
threw up. They met some Christians outside, and killed one and 
wounded another, and then fled, leaving the body. This being 
reported at the town of Ono Levu, just after the prayer-meeting 
one Sunday morning, the Christians went to fetch the corpse, and 
then returned to preaching. There was now regular fighting for 
several weeks, when, at last, the Christians took the enemy's 
position by surprise, leaving no chance of escape. To the as- 
tonishment of the heathens, who had been so abusive and cruel, 
and contrary to all Fijian precedent, the lives of all the conquered 
were spared, and their ill conduct freely forgiven. Hereby a 
greater victory was won ; for the hard hearts of the heathens were 
softened by this unexpected and unmerited clemency, and no more 
opposition was shown to the true religion, but many who had 
before been its enemies now confessed its power, and sought 
Christian teaching. This was the eleventh day since peace had 
been made, and the people, knowing that the mission ship would 
soon call, had not yet dispersed to their homes, but were still at 
the chief town. Mr. Waterhouse says : — 

11 On reaching the place we found all the chiefs seated under the wide-spread 
branches of large trees, waiting to receive us. I requested Mr. Calvert to make known 
to them my object in coming with the brethren Hunt, Lyth, and himself. The leading 
chief then replied, expressing his pleasure at seeing us, and said, addressing Mr. 
Calvert, ' After you left us 00 your former visit, we continued to sit, until our heathen 
neighbours began to plunder and to fight us. We were then compelled to war ; but 
ten nig-hts since they all came over to us, and we are now all living in peace together 
in this place. As we expected the ship coming, we remained here, and shall cDntinue 
im'.il you leave us, and then all will go to our own places as before.' As there was a 



280 MISSION HISTORY. 

great spa e of ground, I requested the lali to be beat for service, seeing the large 
chapel could by no means contain them. At the sound of the drum, men, women, and 
children came and formed a large circle ; the chiefs, many of them venerable ihrough 
age, sitting in front of us. I preached on the nature and importance of true religion, 
showing that it was God's free gift, but must be sought by genuine repentance and faith 
in our Lord Jesus Christ. Mr. Calvert interpreted with great readiness, while every 
eye seemed fixed upon us, and every ear open. After preaching I met the teachers, to 
inquire into the cause of the war, the manner in which it was conducted, etc. On 
hearing the whole, we were led to the conclusion, that the Christian party manifested 
the utmost forbearance, and that such mildness in war was never before known in 
Fiji. That the heathen, who were at least one-half of the population, should be all 
spared on their surrender, and treated, not as slaves, but with the utmost kindness, 
is a conquest which Christianity alone could achieve. Many of the heathen had long 
wish d to embrace the Christian religion, and all of them seemed to consider the 
Christian's God the true God, or the victory would not have been so singularly given 
them, and such unparalleled mercy shown. We continued, every man employed in 
one way or othe~, till late in the evening, with the exception of a few moments spent in 
eating baked fowl, yam, etc., as at Vatoa. We then had a mat placed on the ground, 
and tried (but on my part in vain) to sleep. 

" After examining (on the 30th) the candidates for baptism, the lali was beat, and 
the chapel was soon filled. I baptized twenty-two adults and twenty-two children, 
giving an address before and after, upon the solemn engagement upon which they were 
entering. This service occupied nearly two hours; at the close of which we held 
service under the trees, as before. The entire population attended. I preached from 
Acts ii. 26. Mr. Calvert interpreted with great ease ; and a more attentive congregation 
was never seen. After service forty-four couples were married. I then met the 
teachers; afterwards the class-'eaders ; and examined all the teachers and local 
p eachers as to their Christian experience. Having been engaged in this way from 
nearly day-dawn till a\ nost two o'clock, a baked pig with yams, in native fashion, was 
served up, of which we all partook freely (not having had any breakfast), and then 
hastened to the ship ; but our canoes could not weather the storm : the boat, however, 
succeeded in crossing the reef, and, through broken waves, we reached the vessel in 
safety." Sixteen pigs and a number of yams were given by the people, and conveyed 
to the vessel. 

Thus there was peace at Ono, and all the people were turning 
from their old ways. Nowhere else in Fiji had the truth prevailed 
in so remarkable a way ; yet it was impossible to pay as much 
attention to this island as it required. There were only six mission- 
aries in the whole group, and one could not be spared to reside 
in so distant and isolated a position. At the late district meeting, 
before the greatness of the work at Ono was fully known, it had 
been resolved that Silas Faone, a Tongan teacher, who had 
laboured with zeal and success at Rewa, should be sent to this dis- 
tant island to superintend the infant church there. He went, and 
was received with every demonstration of joy, the people bringing 
him presents as tokens of their gratitude for his coming among 
them. This man was remarkable for his piety and zeal, and 
carried with him the influence resulting from his being a chief of 
high rank. 



ONO. 28l 

In 1842 the Rev. Thomas Williams visited Ono in a canoe. 
Only three of the inhabitants remained heathen, and these em- 
braced the religion of Jesus while the missionary was there. He 
baptized nearly two hundred persons, and greatly admired their 
seriousness. Among the three hundred church-members he found 
many whose Christian experience was sound and clear, while the 
people generally were eagerly seeking religion. 

A heathen chief from Mbau, who had set out with the purpose of 
going to Tonga, had lately drifted to Ono, where he stayed some 
weeks. Instead of being killed and eaten by his crew, in Fiji 
fashion, he was surprised at receiving the utmost kindness and 
hospitality. After having had a full opportunity of watching the 
Christians, he said, on his arrival at Lakemba, " I now know that 
Christianity is true and good. I have seen people truly in earnest. 
They act differently to those whom we see here" (referring to the 
Tongans at Lakemba). " I now wish to become a Christian, which 
I shall do before long ; and, when I do, I shall abandon all my 
old ways. Fijians will be in earnest, when they embrace religion." 
There was one very important point, on which the effect of 
Christianity had not yet been seen among the new converts. 
With much jealousy and misgiving, the heathen chiefs had watched 
great changes brought about by the Lotu. Old institutions had 
been utterly disregarded, and even polygamy denounced as unlawful. 
But constant domestic brawls had often suggested doubts as to the 
blessings of polygamy, and the Mbau chief, long before he 
became Christian, replied to a man who said, " Sir, Christianity is 
an evil ; it requires us to give up all our wives but one ; " " Nay, that 
is right : it is as God intended it ; and that will not be a difficulty 
to our becoming Christian." The firm standing to their principles 
by the Ono Christians had proved that their religion was no mere 
profession. They were ready, if necessary, to resist even the 
king's command, if obedience were contrary to the law of God. 
Most anxiously, therefore, the chiefs regarded the momentous ques- 
tion of tribute, and watched uneasily the effect of the Lotu in this 
particular. With the Christians themselves this was also a diffi- 
culty. Hitherto -they had been under club-law, by which a chief 
could go and demand anything belonging to the common people. 
By this system all industry was discouraged, and the people had no 
inducement to rise from their poverty into a position which would only 
expose them to the tyrannical exactions of their superiors. The chiefs 
themselves suffered loss from this state of affairs ; for their supplies 



282 MISSION HISTORY. 

were precarious and scanty. Another great difficulty was found in the 
fact that the people, though they were never so willing to pay tribute, 
did not know exactly to whom it was rightly due ; for any one of 
slight importance could go and claim the produce of his poorer neigh- 
bour's sty or garden. A clearly defined system of rights was greatly 
needed. But to this many, especially of the petty chiefs, de- 
murred. If things came to be put on their right footing, they 
felt that some of their claims would be disallowed altogether, 
while the injustice of their former impositions would be de- 
clared in the face of all. All these things beset the path of the 
missionaries in their effort to teach and raise the people. From 
the first, they had strictly enjoined the necessity of subjection to 
those who were in authority ; and that the people should diligently 
provide and cheerfully render tribute in property, and willingly 
obey their chiefs in all reasonable labour and service. All parties 
were, therefore, watching with great interest the effect of Christi- 
anity on the temporal condition of every class of the people. 
Ono was the only place of importance where the new religion pre- 
vailed ; and after the firmness of the people in keeping to their 
principles, it became a question of great moment how they would 
act in the matter of tribute. At this time, while so many eyes 
were upon them, the Christian people of Ono cheerfully paid the 
usual tribute, and acknowledged the authority of those who were 
over them. The news of this went, side by side, with the news of 
the spread of the Lotu at Ono, and great good was thus effected 
throughout Fiji. 

Tui Nayau and his heathen chiefs had now lost all their partisans 
at Ono, and the Christian woman was left undisturbed, though 
unable to be married, as the king had never formally relinquished 
his claim. 

In addition to the two Tongan teachers, Silas Faone and Jonah 
Tonga, and the two natives already mentioned, there were raised 
up among the Ono people several men of great worth and zeal, who 
were made very useful. The printing-press now furnished a larger 
supply of books. Portions of the New Testament and of Genesis, 
the First and Second Wesleyan Catechisms, and short sermons, 
giving a simple system of theological teaching, were eagerly sought 
after by the people, and the sermons were greatly treasured by the 
teachers, class-leaders, and exhorters. Many could read well, and 
seemed anxious to learn, and some also began to write. 

In October, 1845, Ono was again visited by Mr. Calvert, who 



ONO. 283 

was gladdened by tidings of a great work of good which had been 
going on there. On the Sunday after Whit-Sunday, while the 
service at the adjacent island of Ndoi was being conducted by 
Nathan Thataki,* the people began to weep aloud. The preacher 
was much affected and sank down, unable to proceed. A note was 
sent across to Ono to the head teacher, Silas, who immediately 
came, and again assembled the people for service ; but the emotion 
and excitement were so great that he was not able to preach. They 
then prayed together, and, as in the olden time, the Holy Ghost 
fell upon them in great power. Silas begged the people to go with 
him to Ono, and they crossed over, dividing themselves into parties 
for the different chapels where prayer-meetings were held. The 
holy influence now spread on all hands. Old and young became 
alarmed and earnest about their souls. In a few weeks about two 
hundred persons showed good signs of having been truly saved. 
Great was the joy of these new converts, and whole nights as well 
as days were spent in praise and prayer. Several said they should 
like to die soon, lest they should sin again; and many offered to go 
to the most dangerous parts of Fiji, to tell about the salvation 
which had made them so happy. 

The missionary was rather astonished and perplexed at finding 
that eighty-one men had been allowed to exhort and preach during 
the progress of this remarkable movement. He greatly feared lest 
he should hurt some of these by requiring them to keep silence in 
public ; and a meeting of the native helpers and local preachers 
was called. It was a deeply interesting assembly, and all were 
permitted to tell, out of their full and simple hearts, what they had 
experienced of religion. Their testimonies were short, clear, and 
artless. Some of their statements are worthy of record. One said, 
" I love the Lord, I know He loves me ; not for anything in me, or 
for anything I have done ; but for Christ's sake alone. I trust in 
Christ, and am happy. I listen to God, that He may do with me 
as He pleases. I am thankful to have lived until the Lord's work 
has begun. I feel it in my heart ! I hold Jesus ! I am happy I 

* Nathan Thataki, native assistant missionary, died at Lakemba on February 6th, 
1864. For many years he was usefully engaged as a catechist, and was for nine years 
successfully employed in our ministry. He was a powerful preacher, a man of earnest 
piety, mighty in prayer, and greatly respected wherever he laboured. During his ill- 
ness he was frequently visited by the missionaries in his circuit, who rejoiced to find 
his mind unwaveringly stayed in Jesus. During his last hours of consciousness he 
clearly expressed his assurance of the divine favour, his belief that death was near, 
and his "desire to depart and be with Christ, which is far better." Soon after 
this he died, leaving full proof that he had gone to be for ever with the Lord. Obituary 
in > Rttalasian Minutes, 1865. 



284 MISSION HISTORY. 

My heart is full of love to God ! " Before the meeting closed, 
Silas was requested to pray. He was a man of great power in 
prayer, and, as he pleaded, the general feeling became intense. 
The missionary, who was very weakly, writes : " The effect upon 
my poor frame was thrilling, but very enlivening. My spirit was 
quickened and refreshed. Bless the Lord, O my soul, for what I 
see, hear, and feel ! What hath God wrought ! ' Blessed and 
praised be His holy name, who only doeth wondrous things ! '" 

On the following day the missionary met these men again ; 
preached, and baptized eleven children. In the afternoon he opened 
a beautiful new chapel, the old one having been destroyed by a recent 
hurricane, which had also done great damage to the yam crops. He 
then had an interview with the three principal chiefs, and made 
arrangements for the maintenance of the teachers, and other matters 
affecting the society, urging also the importance of a regular pay- 
ment of tribute to the chiefs. All these counsels were well received. 

Early the next morning Tubou Toutai, a Tongan chief from 
Lakemba, came to the missionary's mat, and asked for his prayers, 
as his canoes were preparing for sea. Shortly after, the old Ono 
chief came and asked the missionary to accompany him to the other 
chiefs, who were waiting to receive him, to present a large ball of 
sinnet, begging him to excuse the limited value of the gift, on ac- 
count of their poverty. Two canoes went off to the vessel with 
provisions, and brought back medicines and a pair of goats. The 
teachers were again met, and supplied with the Morning Service of 
the Book of Common Prayer, which was explained to them as a 
form to be used every Sunday morning. Other arrangements of 
church order were made, and the local preachers and exhorters again 
assembled. One of the exhorters prayed. In his prayer, while re- 
ferring to the redemption by the blood of Christ, he said, " We do 
not wish to snatch from Thee the life Thou hast given. Do with us 
as seems good." All responded heartily, and the movement was 
overpowering. The missionary asked some to tell their Christian 
experience. Thomas Thiri said, " I know that God has justified 
me through the sacred blood of Jesus. I know assuredly that I am 
reconciled to God. I know of the work of God in my soul. The 
sacred Spirit makes it clear to me. I wish to preach the Gospel, 
that others also may know Jesus." Zechariah Wavoli said, " The 
Spirit works mightily in my soul. I love all men, especially the 
servants of God." William Raivakatuku was asked whether he 
was afraid of death. He replied, " I listen only to God. If He 






ONO. 285 

appoints me to die, I am not in the least afraid." Julius Mhajinikeli 
said, " One good thing I know — the sacred blood of Jesus. I 
desire nothing else." Silas Faone said, " I have a rejoicing heart. 
I greatly rejoice. When in Tonga I had the love of God, but it 
was not complete. In Rewa I had it also. Now, in Ono, my love 
is perfected. It is full ! I wish only to live to God through Jesus." 

From among the eighty-one men who had been employed by 
Silas, ten were selected as local preachers, eight of whom were to 
accompany the missionary, to be sent to different parts of Fiji. The 
rest were made prayer-leaders. These eight were quite cheerful 
about leaving ; and the meeting was closed with prayer. Several 
prayed, and all were deeply moved, especially when Silas exclaimed, 
with simple fervour, " They go. They are free to go. We stay on 
this small island agreeably to Thy will. We would all go, Thou 
knowest, to make known the good tidings." 

In the evening the missionary visited a local preacher who had 
been ill for three years. In reply to the question, " Are you afraid 
to die?" the good man said, with great calmness and simplicity, 
" No, I am sheltered. The great Saviour died for me. The Lord's 
wrath is removed. I am His." To another remark he answered, 
"Death is a fearfully great thing, but I fear not. There is a 
Saviour below the skies." 

The next day was Sunday, when the missionary, though very 
poorly, preached in the morning, and afterwards administered the 
sacrament of the Lord's Supper to nearly three hundred communi- 
cants. After sleeping awhile, he held a lovefeast in the afternoon, 
at which many spoke with simplicity and power. On the Monday 
morning he sang and prayed with the people on the beach, and 
then went on board, accompanied by the eight exhorters, five of 
whom were married and took their wives with them. On the 
following day they called at Vatoa, where one couple was married, 
and five persons were baptized. 

It was not till nearly a year after this that Ono had another visit 
from a missionary. In September, 1846, the Rev. John Watsford 
was appointed to remove from Viwa to Lakemba, and, on his way, 
called with the Rev. R. B. Lyth at Ono. Some difficulties had 
arisen through the mismanagement of the head teacher, who, as 
already stated, was a chief of rank, and had carried matters with 
a somewhat high hand, assuming great authority, and receiving 
many presents. The papists also tried to get to work on the 
island, and the teachers and people needed oversight and instruc- 



286 MISSION HISTORY. 

tion. The missionary at Lakemba, Mr. Calvert, was broken in 
health, and unable to work his wide circuit ; yet it was deemed 
best to leave Mr. Watsford for one year at Ono. Here, then, with 
his wife and children, he remained, whilst Mr. Lyth went on to 
Lakemba, to remove his family and goods to Viwa. 

In about five months Mr. Watsford wrote to say that things were 
in a cheering state, and that he was taking great pains with the 
local preachers, meeting them twice a week, and adopting plans to 
set them thinking for themselves, — an end always difficult to reach 
with the natives. An infant school was established in each town ; 
but the missionary complained of want of school apparatus. Many 
of the boys and girls could read well, and write a good hand. Mr. 
Watsford also paid great attention to the prosperity of the people 
in other ways. He persuaded them to lay by larger stocks of 
arrowroot for the children and sick, and to boil down the sugar- 
cane juice. He also contrived a machine to help them in rope- 
making, and tried to show them how they might manufacture their 
sinnet more easily and economically. He wanted to bring pumps 
into use for the canoes, and blocks to ease the labour of hoisting 
the sail ; but it was hard work fighting against the prejudices of 
the people, and moving their apathetic contentment with their old 
Fijian ways. Medicines were administered with great success, 
although, in this respect also, there was much prejudice to contend 
with, and many of the remedies were ridiculously misapplied. Mr. 
Watsford's lancet broke — for such things soon rust and become 
brittle in the Islands, — and he was obliged to use a penknife instead, 
until further supplies came. 

This arrival of supplies at the different stations of the mission 
was an affair of no small importance, and only occurring at long 
and uncertain intervals. Many were the inconveniences and suffer- 
ings and dangers resulting from this delay ; but these were not 
complained of, or even mentioned, except when friendly corre- 
spondence between the different stations made them known, and 
brought about such an interchange of comforts as the slender store 
of each could afford. A glimpse of how things went at the lone 
station at Ono will instruct and interest those at home, and per- 
haps stir them up to pray more earnestly for blessings on the far-off 
missionary and his household. In one of his letters Mr. Watsford 
writes, referring to his wife's recent confinement without the ordi- 
nary comforts and attention which her case demanded : " It was an 
anxious time. If it please God, I never wish to be alone again on 



ONO. 287 

such an occasion ; and I wish that no other brother, with experi- 
ence anything like mine, may ever be alone at such a time. It is 
going through the fire. . In the same letter he says : — 

" There cannot possibly be any place in the world, I should think, as bad as Ono for 
mosquitoes. I thought Kewa was bad enough, but it is nothing to Ono. No rest day or 
night. I cannot tell you how we have been tormented. When your letters came, we 
did not know what to do to get them read. We could not sit down to it. We had to 
walk, one with a candle and one reading, and both thrashing at them with all our 
might. We could not sit to get our food. And, although we did everything we could 
to keep them out of the curtains, yet they get in in numbers, and night after night we 
can get no sleep. Mrs. W. was wearied out, and James was bitten most fearfully. 
Very many of the people went to sleep at Mana, an island free from mtsquitoes, on 
the reef, and they advised us to go there, which we did at last. We had a house taken 
there, and lived there three weeks. We then came back to Ono Levu. Since 
then we have had hot weather, and fewer mosquitoes; but lately we have had 
much rain, and they are now very troublesome. I am scratching and kicking with all 
my might while I write this. They ' never tire nor stop to rest.' 

" Our flour is very bad. We have had to throw a good deal away ; and what we eat 
is very bad ; it sticks to one's teeth, and not to one's ribs. It must have been made 
from smutty wheat, or from some which, after it was cut, got wet with rain in the fields 
and grew, as, I think, the farmers call it ; or the casks of flour must have been in the 
sea ; and although pork or beef may be preserved by salt, yet flour and butchers' knives 
vakamasima'd, (' salted'), as you call it, will not do. I am inclined to believe that the 
first is the case, and that the fellow is a rogue who supplied it." 

When the Rev. Walter Lawry was on his tour, as superintendent 
of the missions, he was requested to call at Ono, on his way from 
the Friendly Isles, and to bring Mr. Watsford and his family away 
with him. On September 10th, 1847, he has in his journal : — 

" We made Ono, and received a note from Mr. Watsford, but could not anchor the 
vessel, as the small opening in the reef only admits a boat at certain times of tide, and 
through this opening there is generally such a rush of the waves from without, meeting 
the mighty flood from within, that the passage is not merely dangerous, but awfully 
terrific. The same precisely is the case at Lakemba, where we had to ' shoot the gulf 
in our whale-boat, with four oars, and Captain Buck at the steer-oar, all of which were 
knocked about as a leaf is tossed by the mountain torrent. In vain was the cry ' Lar- 
board oars,' and then ' Starboard oars ' ; for, when all was done that skill and strength 
could do, the war of the elements set us at nought. Then Providence sent aid to mari- 
time skill, without which we could not have re-entered the open ocean on our way to 
the brig. Our work is rendered very trying by these reefs, where no harbour exists for 
the vessel, and only such rapid gulls for our boats. But Ono is a little gem in the 
Christians's eye; for nearly all the adult population are consistent members of the 
Christian church, and all the children are under instruction. The total number of 
souls is four hundred and seventy-four, and of church-members three hundred 
and ten." 

At the next district meeting it was resolved that Ono needed 
and should still have special attention, and that a missionary 
should be sent for another year. The Rev. David Hazlewood was 



288 MISSION HISTORY. 

appointed to go : and the following extracts from his journal are 
full of interest : — 

"Ono, Oct. 25th, 1848. — After calms and foul winds, and calling at Lakemba to land 
Mr. Calvert and the goods for that station, we this morning came within sight of Ono. 
When we approached the entrance of the reef the natives came off in a canoe to take 
us and our goods ashore. We were no sooner with the Ono people, than we felt our- 
selves safe and at home. They had to work with all their might, as the current was 
running fearfully out at the entrance. But as "love feels no load, the people here think 
nothing too difficult, or too much, to do for a missionary. They gave the captain as 
many yams as he could stow away, as their contributions to the work of God ; besides 
some native curiosities to Mr. Lawry, for the Bazaar at New Zealand. Sunday, 30th. 
— I preached at Ono Levu, the chief town of Ono, from 1 Cor. i. 23, to a deeply inter- 
esting and serious congregation. How different even the external appearance of these 
Christians from that of the heathen ! These indicate in their countenances the dread- 
ful state of their minds, whilst the Christians as evidently show the change which has 
taken place within. Nov. 1st. — Having brought sixty copies of the Fijian New Tes- 
tament, as the share for this place, I this day began folding the first half-sheet. Fold- 
ing, stitching, and binding is new and strange work to me ; but I found the advantage 
of the little instruction I had received from Messrs. Williams and Calvert on this sub- 
ject, and did them, not elegantly, but as well as I could, which perhaps would be almost 
as strong and serviceable as others more engaging to the eye. A few days after I began, 
four or five of our native local preachers came, and kindly offered their assistance, 
which was gladly accepted. I taught them to fold and stitch, and they were a very 
great help to me, so that we finished them in five weeks, which, for us novices, I con- 
sidered a great achievement. Our humble efforts at binding might be Jaughed at by 
librarians, but were highly appreciated by the untutored eyes and minds of the natives. 
They paid for them well in native produce, chiefly in sinnet, which is very needful for 
mission purposes in Fiji. 4th. — I went with my wife and children to Matokana, a 
village about two or three miles from Ono Levu, and preached from Eph. iv. 30, and 
baptized four children. The people showed us every mark of respect and kindness. 
We visited two or three very aged women, who, it was said, had never seen a white 
woman or child before. They expressed great astonishment, and seemed not to know 
how to make enough of us. 5th. — I had the teachers and local preachers together to 
hear them read, and lecture to them, and examine them, and answer such questions as 
they might propose ; which practice I continued every Tuesday and Friday. Sunday, 
7th. — I preached in the morning at Ono Levu, and afterwards baptized ten children and 
one adult. I endeavoured to show the nature of baptism, as the sign of our covenant 
with God, its obligation on r.s as a command of Christ, and the necessity of keeping 
this covenant constantly in remembrance, etc. ; and we had a good time. May the 
Lord baptize us all with the Holy Ghost, and with fire ! In the afternoon I went to 
Waini, and preached on Philip and the eunuch, and baptized three children. 

" Our weekly services at Oni are as follows : Sunday : morning, prayer-meeting ; 
forenoon, the adults and children assemble to chant the Conference Catechism, or a 
shorter catechism prepared by Mr. Hunt; immediately after which we have preaching; 
afternoon, preaching. Monday: forenoon, the children's school, at which each one 
repeats as much as he or she remembers of the sermons preached on the preceding 
day. The children's school is held in the forenoon of every day in the week, excert 
Saturday. In the afternoon the adults meet, and are also questioned concerning the 
sermons of the preceding day; and I am happy to say, that I generally hear the entire 
substance of the sermons they have heard on the Sabbath, and sometimes on the week- 
days too. The Fijians certainly appear to have most excellent memories, when they 
like to exercise them. When this is over, they chant a little of the catechism, and 
then hold a prayer-meeting. On Tuesdays and Fridays, in addition to the infant and 



ONO. 289 

adult schools, I meet the teachers. On Wednesdays I preach at Ono Levu, hold 
a leaders' meeting, and give out the work for the following week. On Thursdays we 
have preaching at the other towns, one of which I usually take myself. In the after- 
noon we hold a sort of juvenile class-meeting. Friday : schools and teachers'-meeting. 
Saturday afternoon : prayer-meeting. These, in addition to dispensing medicines, 
visiting the sick, etc., keeps one fully employed. No moment lingers unemployed in 
Ono. May the Lord crown our multiplied means with success ! 20th. — Intending to 
administer the sacrament of the Lord's Supper on the following day, I translated an 
abstract of the Communion Service 6*f the Church of England. Sunday, 21st. — 1 
preached in the forenoon from 1 Cor. ii. 28, 29; and in the afternoon administeied the 
emblems of the Saviour's dying love to the Ono Levu people. We had an excellent 
time. The Lord was in His ordinance, and we felt it indeed good to be there. Many 
wept aloud, and the tears were seen streaming from the eyes of many others. To 
avoid confusion, I called them up to the communion-rails by classes, two classes at a 
time, which answered well. On the following Sabbath I administered it to the people 
from the other towns. Dec. 14th. — I visited a good number of heathen from another 
island, who came here to bring some Ono people, who had drifted away in a stron ; 
wind when coming from Lakemba, and were supposed to be lost. I preached to them; 
and endeavoured to show them the superiority of Christianity over heathenism in all 
respects, both temporal and spiritual. They heard with good attention, and I hope 
with profit. One of them embraced Christianity while at Ono, and many more hav* 
embraced it since. 15th. — I endeavoured to teach a young chief and teacher here the 
use of the compass, which is very important in this isolated place, of which they ap- 
pear now fully sensible. He seemed very apt at learning it. 25th, Christmas-day .-We 
had an excellent time at our prayer-meeting in the morning, and also at our preaching 
in the forenoon. Many of the people wept and shouted aloud for joy at the commemo- 
ration of the birth of the Lord of life and glory ; and, what is better, they show by 
their lives that their professions of love are not professions merely, but a blessed reality. 
After service the people partook of their Christmas feast in our garden. Their fare 
was plain ; but they partook of it with gladness and unity of hearts. Eating together 
in this way was unknown to them in their heathen state ; but they now enjoy it exceed- 
ingly, and it tenets to promote brotherly feelings. 

11 29th. — We held a love-feast at Ono Levu, at which most of the people from all the 
other towns were present. Between thirty and forty spoke their religious experience, 
briefly, but to the point, and with deep feeling. I will give an abstract of what some 
of them related; and am only sorry that I cannot give it the effect which it would 
have, if spoken in their own language and own manner. Nathan Thataki, local 
preacher, said, 'I have formerly shown my early experience. When I first heard the 
Gospel preached I repented, and was very much ashamed. I became acquainted witn 
my sins one Sunday. I looked to everything on earth, but found no Saviour : 1 then 
looked to Jesus, and knew that in Him I had salvation.' Joel Kete.ha, a very accep:- 
able local preacher, said, 'Julias Naulivou met me one Sunday (I did not know it Mas 
Sunday, being a heathen), and took hold of my hand, and said, '^Young man, what 
are you seeking in the world ? If you are seeking happiness in riches, or anything else 
this earth can afford, you will not find it. Seek the Lord, and you will find it."' He 
began to attend the means of grace, and Julias's words ended in his sound conversion. 
Meshach Senimbua, teacher, said, ' One great thing I know is, my sins ; another is, 
the love of God. It is a new thing for me to love men. When I hear of men that I 
have not seen, I love them; and I love those I have seen. I know that this is (the 
effect of) the love of God (in my soul).' Zephaniah Tui Moala, the old chief, ' Th< se 
are new things to me in these days' (referring to our love-feasts). ' I did not kn^w 
them formerly. My soul is humbled. I rejoice greatly in the Lord. I rej< ice greatly 
for senaing His servants.' It was a great effort for him to speak, through the deep 
feeling of his soul. Jonah Tonga, Tongan teacher, ' I desire that God may rule over 

19 



290 MISSION HISTORY. 

(or direct) me. I desire not to govern myself. I know that I am a child of Go^: 
know that God is my Father. My friends wrote for me to go to Tonga ; but I wondered 
at it. I wish to obey the Father of my soul.' Isaiah Vata, local preacher, ' I know 
that God is near, and helps me sometimes in my work. I love all men. I do not fear 
death ; one thing I fear, the Lord.' Ham Rara, local preacher, ' Sometimes I did not 
expect to live so long as to-day ; therefore I strive to do the will of God. I rejoice that 
the Lord has called me to His work. If God see fit to take me to another land, to 
preach the Gospel, well : if He see fit that I should die in Ono, very good. I intend 
that God should rule me.' Joel Moto, local preacher, ' I repented. 1 could not rest. I 
knew how great the wrath of God was. I feared only for many months, perhaps four ; 
then the Spirit of God bore witness with my spirit that I was His child. Sometimes I 
still feel that my sins are great, but that God saves me again.' Leva Soko, a female 
class-. eader, a most holy woman, amongst other things, said, 'My child died, but I 
loved God the more. My bcdy has been much afflicted, but I love Him the mo;e. I 
know that death would only unite me to God.' John Toka, teacher from Ongea, a native 
*©f Ono, but who was here on a visit, spoke very affeciingly and nobly : M did not leave 
tQtio (to go to Ongea) that I might have more lood. I desired to go that I might preach 
(Christ. I was struck with stones twice whre in my own house; but I could bear it. 
'W:hec the canoes came, they pillaged my garden; but my mind was not pained at i. : 
2 hore it only. If I am to eat vua ni kacu (" bad f cod"), very good ; ' he meant for the 
&&use off Christ. Poor fellow, there is a sad contrast between Ono and Ongea ; the 
f oeimer ;heang one of the best islands in Fiji for food, and Ongea one of the worst; yet 
1 *. mas inahly willing to endure anything for the people's sake and the Gospel's. Elijah 
juji xilsa,, M know that there is no good thing in my heart. I know that God is near me 
eve ^ (day. I know that my life is short, and I wish to finish it in serving God. 
Willi ^ ^Raivakatu, local preacher, ' When I am in Ono I receive much of the Holy 
Soirit- ^ lia ^ w-k® J sail to other lands, it is the same. Sometimes I have been in death ; 
but m'v ^^^ was ^ rm > ^ did not shake; I did not fear.' And he had been near death 
in its m« ^ frightful form, too. Julias Mbajinikeli, local preacher, ' I am a very bad 
man ■ there ' i® n -° S° & ^ thing in me ; but I know the love of God. There are not two 
great things ' $- n m J mind ; there is one only, the love of God for the sake of Christ. I 
know that 1 ^s* 1 a £ hild of God. I wish to repent and beLeve every day till I die.' 
Fifita a Tonga*- woman, ' I know that I am reconciled to God through Jesus Christ. I 
wish to live to 1'iear the Gospel ; for this only I wish to live in the world.' Daniel, a 
local preacher, i>poke well. Among other things, he said, ' I wish to pray much. I 
read of Daniel pxaymg three times a day, and of Jesus praying all night. I wish to 
pray verynnuch.' Silvanus, a Tongan clas-ieader, said he was convinced of sin while 
heari g the late Mr, Cross. ' My mind is like Paul's: I leave the things that are be- 
hind and^ea.ch forth to those which are before ; I press towards the mark for the prize 
of my high- -calling, which is of God in Christ Jesus. I do not wish to live for earthly 
riches, but forjjod only.' 

" During the;£SQnth of January we had heavy rains; and the weather being exces- 
sively hot, thei mosquitoes became so annoying that, towards the end of the month, we 
could get no rest day or night. Our bed curtains were not proof against them ; and 
for several nightstwe sat up, brushing thum away from ourselves and our children ; till, 
not being able to, endure any longer, we removed to a little island on the barrier-reef, 
a mile or two from ,th.e larger islands. Here we were pretty free from mosquitoes; 
and Mrs. Hazlewoodjamd children were obliged to remain for several months. I used 
to go backwards andiorwards every day, to attend to the services, the sick, etc., which 
was a great tax ,on my time, and in rough weather very unpleasant, and not without 
danger, going in little .canoes. 

" March 15. According to promise, I preached a missionary sermon. Most of the 

men irom all the towns came to hear ; and I endeavoured to show them what most of 
them were ignorant of -before ; namely, the rise and progress of Methodism, and its 
present state, and number of ministers and members ; how the ministers were sup- 



ONO. 291 

ported by the contributions of the people ; and the present state of many heathen 
nations. I also impressed on their minds the large expenditure necessarily conse- 
quent on mission work; that when we first go into a heathen land we have no support 
from the people of the land ; that all our support must come from those who have em- 
braced Christianity, and loved immortal souls ; that it was the duty of all who experi- 
enced the benefits of Christianity, to extend those benefits to all men ; that all who 
know the Lord are expected to lend a hand to the work of the Lord ; that I did not 
reprove them by saying this, as I was happy to see they were doing what they could, 
and hoped they would consider it a duty, and still continue to do so. 

*' 22nd.— A canoe arrived from the islands near Lakemba, but brought no letters from 
our dear brethren, as it came unexpectedly. We heard, however, of several painful circum- 
stances which had recently occurred ; the worst of which was the murder of Josiah, 
one of our teachers at Lomaloma, by the heathen there. He was a native of this place. 
I did not hear a murmur or desire of revenge in any way expressed by his friends. The 
worst thing they wished concerning the murderers was, the conversion of their souls. 

"24th. — I lectured to the teachers on the foreign words introduced into the New 
Testament, showing that they were few as possible, but that we were under the neces- 
sity of introducing some. I endeavoured to make them understand their meaning, 
that those passages in which they occur might not be as a blank to them. In a subse- 
quent meeting, I asked them if they understood and remembered the signification I 
had given, and was happy to find that my endeavour was not in vain. 

" 31st. — In our teachers' meeting we read the nineteenth chapter of St. John's Gospel. 
It fell to an old teacher, Joseph, to read the eighteenth verse, 'Where they crucified 
Him, and two others with Him, on either side one, and Jesus in the midst.' He read 
it with some difficulty, and then burst into tears and wept aloud. That his were not 
tears of mere natural sympathy, his conduct fully testifies. This man was once a 
cannibal, though not many of the present generation of Ono people have been. 

" April 5th. — The wind for some days had been strong ; but to-day it increased 
mightily, and continued to increase till midnight, when it blew a fearful hurricane. 
Myself and one of our dear little girls were at Ono. I and one of our teachers sat up 
all night, watching our house, and expecting every renewed blast to bring it to the 
ground. The roar of the sea, and the howling of the wind, and the rain descending in 
almost a solid mass, made it a most dismal night. Such was the roar of the wind in 
the trees, and the breakers on the reef, that we did not hear the crash of a house which 
fell not half a dozen yards from where we were sitting. But where were my dear 
wife and children ? On a little island on the weather-side of the land, where they 
might, by one vast billow, be all swept in a moment into the foaming abyss, without 
the possibility of human aid. But where was our faith ? Was there not One sitting 
above the water-floods, who could say to the proud waves, ' Hitherto shalt thou come, 
but no further ? ' Yea, and in Him our souls confided ; and I felt but little doubt that 
their lives would be precious in His sight, and that He would either still the waves, or 
preserve them in the midst of them. He did the latter. In the morning, the rain hav- 
ing ceased, and the wind moderated in a slight degree, I walked out, and found that 
many houses had fallen ; and in many places the ground was covered with fallen banana 
and bread-fruit trees. I hastened to the sea-side, and looked towards the little island, 
on the safety of which all my earthly comforts depended. We could not discern any 
house distinctly, and concluded that ours had fallen during the night ; but were happy 
to see that the trees made their usual appearance, and had not been materially disturbed 
But there still appeared no possibility of approach to them, the waves running and 
the wind blowing as if propelled by some almighty engine. About mid-day, the wind, 
having somewhat abated, eight of the natives ventured to attempt a passage in two 
little paddling can es, the life-boats of Fiji. They succeeded, rnd returned in the even- 
ing, and set my heart quite at rest concerning my treasures there. Our house, in which 
they were, had fallen, as we suspected, during the night, and they had made their 
escape into a small house belonging to one of our teachers ; which they managed so to 



292 MISSION HISTORY. 

prop up as to serve them for the night; but early in the morning the waves came up 
into it, and they were obliged to flee, and build a litt'e temporary shed ontiigher ground, 
and further from the sea. It was not until the third day that I could venture across 
the water, to see my dear wife and children, the wind being still very strong. I found 
her quite comfortable, her mind having been kept in peace. Some of our people who 
were away at a little uninhabited island, not moie than twenty miles off, knew nothing 
of the hurricane till they came home. We c eem it a great mercy that it did net hap- 
pen two cr three months earlier, as it would have left the people in great distress ; tut 
the yam crop was so far advanced as not to be materially injured by it. 1 ' 

At the next district meeting in 1848 it was found necessary to 
adhere to the original ar^an^^ent of limiting Mr. Hazlewood's 
residence at Ono to, one year j^andhe was accordingly removed, 
md Joel Bulu, a deeply pious Xongan teacher, who had been well 
: tried Jn , the Fijian work, was serit to supply his place. In December 
Joel, wrote ,t,o, the missionaries ;--- 

"The v\wofk,of God prospers at ; Ono. Spme of the young men 
(who had been unfaithful) repent, and have $>egun to meet in class. 
The people are in ^earnest. I also erideayqur to be in earnest. I 
visit the towns, andjfrom house tojhpiise. I question them, instruct 
them, and pray wi£i> itliem, and we are at rest in the love of God. 
WeJtave had a profitable infant-schppl feast. I endeavour to teach 
thejyouths the meaning of the Holy gcriptures. At one love-feast 
atiNdoi the Holy Spirit wrought mightily in our hearts, and many 
^stated their enjoyment of the Divine favour. In one week I go to 
x Wainij and meet the.classes ; one week to Ndoi, and meet the classes ; 
one week at Matokana^ and one week at Qno Levu ; and this I shall 
attend to quarterly. Please write to me, and tell me what I must do ; 
for there is no missionary near, to whom I can apply for information 
as to how I shall act in some cases. Remember me in your prayers, 
that I may have help, and that my mind may be enlightened to know 
what is right for me £0 do in the church at Ono." 

This teacher was a man of great value, and proved himself so 
well worthy of the .confidence placed in him that he was received 
on trial as an assistant missionary, and, in due time, ordained by the 
imposition of hands, receiving authority to administer the sacra- 
ments. Most zealously and efficiently did he labour in Ono, until 
the claims of other parts of Fiji made his help more needed else- 
where^ when other men, carefully trained by the indefatigable Mr. 
Lyth, were sent to Ono. 

This island is now .thoroughly Christian, and the people have been 
hearty and consistent in their religious profession, " adorning the 
doctrine of God our Saviour in all things." No other place in Fiji 
has yielded, as yet, so full and quick a return of success, and nowhere 



LAKEMBA. 293 

else has the work been so permanent. More agents have been raised 
up here than at any other station in proportion to the population. 
Some of these have proved zealous and acceptable labourers at 
home, and others have gone forth to distant parts of Fiji, hazarding 
their lives, that they might preach " the unsearchable riches of 
Christ." One has gained the martyr's crown, and many more are 
still faithfully at work, spreading the knowledge of the Gospel. 



Chapter IV. — Lakemba. 



SOON after the arrival of Mr. Hunt and his companions, when it 
was resolved that the missionaries should separate, and thus 
spread their forces more widely, Mr. Calvert was left alone at 
Lakemba. The work already done was considerable. Much evil 
had been hindered, much light spread and actual good accomplished, 
the number of church-members now amounting to two hundred and 
thirty-eight, with many on trial, and many more in the schools. 
Native teachers had been raised up and placed in four towns on 
Lakemba : Wathiwathi, Waitambu, Narothake, and Nukunuku ; 
and on four dependent islands : Oneata, Mothe, Ono, and Namuka. 
There was a well-built chapel, erected by the Tongans, near the 
mission premises, capable of holding five hundred people. 

All this encouraged the missionaries to push their enterprise 
further, and try new ground. They saw the evil of placing men 
alone on separate stations : but the demand was so pressing from 
several directions that they could not refuse to scatter themselves 
over as large a surface as possible. Thus it came to pass that Mr. 
Calvert was left alone at Lakemba in 1.839. He had arrived about 
six months before, and knew very little of the people or their lan- 
guage. The circuit was large and laborious, including thirteen towns 
on the islands of Lakemba, and twenty-four surrounding islands, 
at distances varying from eighteen to a hundred and forty miles. 

The pilfering tendencies of the natives made a residence among 
them anything but desirable. Besides iron pots and frying-pans, 
and articles of barter from the store, the two tea-kettles had disap- 
peared from the mission kitchen. One night the reed wall of one of 
the dwelling-houses was cut through, and nearly fifty articles of 
wearing apparel were taken away. None of the inmates were dis- 



294 MISSION HISTORY. 

turbed ; and this was well ; for a heap of stones left just outside 
showed that the burglars were prepared for more mischief if they 
had been surprised. On this occasion the king and his brother ex- 
pressed great indignation at the behaviour of the natives, and several 
children related to the culprits had a finger cut off in consequence. 
Considering all these things, it is hardly to be wondered at that Mr. 
Calvert was rather uneasy at being left alone, and, at first, found it 
difficult to sleep soundly. Believing that if he showed his actual 
love for the chiefs and people he should thereby not only serve them, 
but get rid of much of his own anxiety and misgiving, he set about 
his work in earnest, doing all the good he could to the bodies and 
souls of all with whom he came in contact. He laboured to be kind 
in word and deed to chiefs and people, and visited many in their 
houses. While this plan of acting was greatly helpful in gaining 
a knowledge of the language, it was also beneficial to those visited 
and conversed with ; prejudices were removed, and kind feelings 
enkindled in the hearts of the people. The plan succeeded admirably. 
A better state of things was brought about remarkably soon ; the 
missionary could sleep comfortably ; and he reported, "We are now 
free from robberies and insult, and live in great peace : your 
missionaries and cause are respected by the chiefs and natives, so 
that the mission appears to have obtained a firm and permanent 
establishment here." 

As yet this new mission had not produced enough native help to 
carry on the work efficiently; and here the connexional principle of 
Methodism came in well. ; for word was sent to Tonga how matters 
stood, and forthwith, although forming a separate district, ten 
proved men were sent thence to help the missionaries in Fiji. 
These, with their wives and fifteen children, reached Lakemba, in 
a canoe sent by King George, on the 27th of July. The sight of 
these nobly devoted Christians, who had left their own privileged 
home for the darkness and dangers of Fiji, greatly inspirited the 
missionary, who gave them a hearty welcome, and sent four of 
them on to Rewa by the first opportunity. The rest remained in the 
Lakemba circuit, to strengthen places where inefficient teachers had 
been, and to enter on fresh scenes of labour, as they might open. 

In the meantime Tui Nayau, the king, was opposing Christianity 
resolutely, but in secret, while Toki, his brother, showed from the 
first a determined and open resistance. At the large town of Na- 
sangkalu two persons had renounced heathenism, and others were 
evidently disposed to follow them. Mr. Calvert, thinking it best to 



LAKEMBA. 295 

act quite openly, and thus prevent suspicion, went to the king and 
his brother, and laid the case plainly before them, begging that 
such of their people as wished to become Christians might be 
allowed to do so without molestation. The chiefs were assured 
that, so far from the converts failing in due respect, labour, or 
tribute, they would be instructed and required, as Christians, to 
pay full attention to their duty in all these matters. Both agreed 
that Christianity was " a very good thing," and promised to leave 
the people of Nasangkalu to worship God, if they saw fit. Cheered 
by the success of his interview, the missionary set off to the town 
in question, when, on his way, he met two women, who told him 
that they had just been to Nasangkalu, by the king's order, to forbid 
the people to become Christians, and to order such as disobeyed to 
leave the town and seek shelter elsewhere. On his arrival he 
found that the king's message had produced its effect, and the 
people refused to attend to his teaching. One man, however, fol- 
lowed the leading of his convictions rather than his fears, and, 
banished from home, cheerfully forsook all for Christ's sake, and, 
for safety, became servant to a Tongan, near the mission-house, 
where he made good use of the instruction he received, and was 
sent, some time after, as teacher to the distant island of Vatoa, 
where he laboured with fidelity and success, until his useful and 
consistent life was finished by a happy death. 

The islands round Lakemba were brought under the influence 
of the truth simultaneously with the spread and triumph of the 
Gospel in Ono. In the case of each there was the same opposition, 
and the same eventual yielding of error to truth. 

At Oneata, forty miles south-east from Lakemba, the efforts of 
a Fijian teacher, with those of the old Tahitians already mentioned, 
together with frequent visits from the missionaries, had produced 
great good. Many gave every proof of genuine conversion. Some 
young men became useful in prayer-meetings and schools, and a 
few as exhorters and local preachers. The principal Christian 
chief, Josiah Tumbola, was a kind and intelligent man, of great 
good-nature and simplicity of character. His piety was deep and 
earnest, and his efforts as a local preacher were acceptable. He 
held office as ambassador to Lakemba, and when paying visits 
there in this capacity to bring tribute, exercised a good influence 
of restraint on the king and his brother. 

The converts at Oneata increased, until the majority were Chris- 
tians. Early in 1842 a new chapel was built, with great labour, 



296 MISSION HISTORY. 

and, as the missionaries thought, far too large! But just then the 
King of Lakemba sent a message by a heathen Oneata priest, re- 
questing that all would lotu, as it was not desirable for so small an 
island to be divided. Many were only waiting for this permission, 
and forthwith the head chief, the priest, and remaining heathen of 
Oneata professed Christianity, and helped to finish the chapel, 
which was now just the right size for the whole of the inhabitants 
to assemble in. 

The head chief had several wives, one of whom was of high 
rank, being the daughter of a former Lakemban king, and given 
in acknowledgment of service rendered to her father by the late 
chief of Oneata. The present chief took her when his predecessor 
died, and now nobly gave her up, thereby losing the prestige and 
profit of such an alliance, while he became lawfully married to the 
wife of his' youth, by whom he had children. The lady of rank 
returned to her friends. 

In April, 1849, the new chapel was opened, and filled with earnest 
worshippers. These Oneata people are singularly independent in 
character, and have thus escaped the servitude which oppresses 
so many of the small islands. They are very industrious and enter- 
prising. Besides planting abundance of food, and manufacturing 
articles for tribute, they have excelled their neighbours in commerce, 
engaging and supporting canoe carpenters, and thus enlarging their 
means of communication with other parts of the group, whence 
they obtained various commodities, such as crockery and mats, 
which were not made among themselves. Somehow they boldly 
kept their canoes from the grasp of superior chiefs, and thus their 
intercourse with other islands has been considerable. On becoming 
Christians they spread diligently the knowledge of the Gospel wher- 
ever they voyaged, so that in many places they were made useful. 

At Vanuambalavu especially, good was thus done. This is a 
large and populous island, seventy miles north by west from 
Lakemba, half way to Somosomo, to which it is tributary. The 
people of this island and the Oneatans were related, and had the 
same gods ; and, therefore, according to Fijian custom, enjoyed 
the privilege of swearing at eath other and pilfering each other's 
goods with impunity. Their intercourse was frequent, chiefly for 
the purpose of trade, when the Oneata people brought canoes and 
mats, receiving in return cloth and sinnet. Dancing and singing 
always accompanied these visits ; but now the new converts were 
zealous in talking about religion, and urging its claims upon the 



LAKEMBA. 297 

people of Vanuambalavu, who were offended at this departure from 
their common gods. Nevertheless, good was done, and the first man 
who yielded to the exhortations of good Josiah and his people was a 
chief of rank and renown belonging to the town of Lomaloma. Be- 
lieving in the falsehood of heathenism, and in the truth and value of 
the Christian religion, he boldly avowed his attachment to Christian- 
ity, and began to worship the Lord. As a heathen he was feared 
and influential ; but the mild rule of love is not regarded by dark- 
minded heathens. The chiefs opposed ; and the priests, to please 
the chiefs, and to vindicate their own false system, under pro- 
fessed inspiration, predicted a drought, and that the earth would 
be scorched so as not to produce food, because of this innovation. 
The priests were set fast when Mbukarau asked them how they 
would manage to live themselves when their god sent a famine. 
Happily he was a fearless man, unmoved by threats and slights, 
and just suited to take the first stand against the old system. In 
spite of opposition, he continued to profess Christianity, and live 
up to all he knew of it ; and, when he heard that the Tongan 
teachers had arrived at Lakemba, he immediately sailed thither to 
ask that one might go back with him to Vanuambalavu. It was a 
sight to strengthen the missionary's heart in his toil, to see that 
rough powerful man, knowing that he had been standing alone in 
his profession of religion, and now had made a voyage on purpose 
to get some one to teach him and his people the way of the Lord. 
He went home with a promise that his wish should be attended to ; 
and, shortly after, a Fijian teacher was taken over by Josiah, who 
introduced him to his friends. By this time nine others had 
joined Mbukarau, and the little company showed great delight at 
the coming of the teacher. Prejudice and opposition were giving 
way, and the chiefs house was crowded during the services held 
in it. He himself earnestly exhorted all to repent and believe 
the Gospel, and shortly was married by religious rite to his one 
wife. He became a class-leader and local preacher, and has since 
led a blameless life, being ever ready to endure persecution, and 
work to the best of his power at home and elsewhere. The name 
of Joseph Mbukarau is one well-known and much respected even 
among the heathen. 

Vanuambalavu contains about three thousand inhabitants, and, 
with its several towns, is about equally divided into the two distinct 
provinces of Lomaloma and Yaro, both of which, though indepen- 
dent of each other, are tributary to Somosomo. The teacher who 



298 MISSION HISTORY. 

had been sent proved unequal to the conduct of so important a 
mission, and a Tongan teacher, Daniel Tofale, who could speak 
Fijian, was placed in charge. This Daniel was an invaluable man, 
whose deep piety was further adorned and recommended by a kind 
disposition and a genial temper. He proved to be the right man 
to grapple with the difficulties of the new work in a land just 
waking out of the long death of heathenism ; and, by the blessing 
of God on his labours, converts were multiplied and confirmed. 

Midway between Lakemba and Vanuambalavu stands the small 
island of Tuvutha, where the Christian teachers often put in for 
the night on their journeys to and fro. Their exhortations on these 
visits at last took effect, and the chief, with several of his people, 
gave up heathenism. On hearing of this, Mr. Calvert at once set 
out to visit Tuvutha, intending to return next day ; but a change of 
wind prevented this, so that he went forward to Vanuambalavu, 
where he baptized eight persons and preached, and talked with many 
of the people, being much cheered to find how firmly the cause of 
Christianity was already set in this important island. At Loma- 
loma he heard that an American had just been murdered at Yaro 
by the husband of a woman with whom he had been overheard 
talking too freely. Being anxious to know whether the slain man 
was eaten, and wishing to converse with the people, he went to 
Yaro, and found that the body had been thrown into a cave, where 
he gave it Christian burial. 

The voyage home was dangerous and protracted, so that the trip 
occupied twenty-one days altogether, instead of two, as was first 
expected. This was a time of weary suspense at the mission-house ; 
for the canoe in which the missionary sailed was known to be very 
frail, and the navigation dangerous. The wind was still contrary 
and baffling ; and, in attempting to reach Lakemba from Nayau, 
the canoe was headed off. A Fijian Christian on board, not know- 
ing that Mr. Calvert understood Tongan, began talking to the Ton- 
gan sailors, in their own language, urging them to put back. As 
soon as he had persuaded them, he said, " I think, sir, we had 
better return." " If you think so, by all means let us return," quickly 
answered the missionary, and the canoe was at once ordered about. 
After sailing some time on the backward course, the Fijian re- 
marked, " Ay ! we had got a long way : we are still far from 
Nayau." Thereupon he got a little admonition on the folly of 
losing so much way as they had made, and seemed greatly chagrined, 
keeping silent until they reached Nayau, when, after they had 



LAKEMBA. 299 

anchored, the wind blew most furiously, and his face brightened up 
as he exclaimed : " Ay ! it was not my tongue that spoke ; but it 
was the Lord that spoke by my mouth, and brought us back again ; 
so we are spared." 

All were thankful ; for the canoe, though the best that could be 
obtained that voyage, was not strong. Indeed, three days after her 
return to Lakemba she was wrecked while sailing to another island, 
in a much less wind than that which blew at Nayau. 

The number of converts continued to increase at Lomaloma, and 
among them were several young chiefs ; and the wife of Joseph Mbu- 
karau had also become a Christian before her marriage. All seemed 
earnest and zealous, but they looked forward with considerable mis- 
giving to the approaching visit of Tuikilakila, the terrible king of 
Somosomo, who had threatened to kill and eat any of his subjects 
who should lotu. He was now about to visit his Lomaloma 
dominions to receive tribute, and the report had been diligently 
circulated that he would carry out his threat on any who persisted 
in their adherence to Christianity. Then the members of the little 
church betook themselves to earnest prayer, and determined calmly 
to abide the result. The great cannibal king arrived, attended by 
many of his people, sailing in several canoes. He heard of the 
fears of the Christians, and said, " The report is false. I never 
said so. Why should I ? Is there any land where Christianity is 
not ? Are not missionaries living with me ?" Thus were these 
good people set at rest, and their heathen neighbours surprised and 
confounded. This was one of the good results of the Somosomo 
mission. 

Another trial awaited the people of the Lotu. They had hitherto 
refused to join in presenting firstfruits to the gods of the land, and 
to work on the Lord's day. Arrangements were made for the great 
event of the king's visit — the presentation of tribute — to take place 
on the Sunday. After trying vainly to get the day altered, the 
Christians firmly refused to take part in the proceedings. Their 
absence was sure to be remarked, and no one could foretell the 
effect such a slight would have on the much dreaded visitors. The 
next day the Christians acknowledged the king's supremacy by 
bringing their own separate offering of tribute, which was very 
graciously received. This affair produced a most favourable 
impression on the minds of the Somosomo king and his people, 
showing, as it did, what was the genuine effect of Christianity 
when thoroughly carried out ; but the Lomaloma heathens, who 



30O MISSION HISTORY. 

expected far different reception for their Christian countrymen, 
were again greatly disappointed. 

Many circumstances took place which tended to increase the 
influence of the new religion among the people. A woman who 
professed to be inspired by an evil spirit, soon lost her frenzy when 
brought under the influence of the Christian teacher ; and the 
priests found it more and more difficult to get up a good shaking 
under the inspiration of their gods. On one occasion, when a feast 
of many pigs and other food was duly prepared, and the priests 
seated round, ready to begin their convulsive performance under 
the divine afflatus of their several deities, Daniel, the teacher, drew 
near, and spoilt it all. They looked at each other, but no one 
spoke, until one, bolder than the rest, became agitated, and uttered 
an exhortation to the other gods to speak ; but it was a sorry 
attempt, and none had the heart to follow. 

A Lemaloma priest sailed in company with several Christian 
canoes, and was wrecked. All on board escaped on the outrigger, 
which had broken loose. The Christians heard of the disaster, 
and went down to the shore, and fotfnd the priests' canoe had 
drifted in. They took out the mats and other property, dried 
them, and returned them to the owner, who refused for a while to 
receive them, saying it was so contrary to Fijian custom. Two 
heathens, who had got hold of soirie of the mats, acted in the old 
style, and kept them. The priest was astonished, and, wherever 
he went afterwards, told of the wonderful effects of the Lotu. He 
even dressed as a Christian, saying, " Where shall I go ? I have 
no god with me. Since the arrival of the Christian religion I have 
not known any god. It is right that all should be Christian." 

In the Yaro district of Vanuambalayu good was done by the 
visits of the Lorrialoma Christians and the Oneata people, so that 
several had already renounced their old religion and avowed their 
belief in the true God. These persons earnestly desired a teacher ; 
but before one could be sent the political aspect of the island 
suffered a great change. 

The town of Ndaku-i-Yaro had rebelled against Yaro, to which 
it was lawfully subject. The chiefs, knowing that they could not 
stand alone, offered to give themselves and their district over to 
Lomaloma. This offer, against the wish of Joseph Mbukarau and 
the other Christians, was accepted, and the Lomaloma chiefs 
entered into alliance with the Ndaku people, and thus set them- 
selves in direct opposition to Yaro. When matters were so far 



LAKEMBA. 301 

arranged, a party of Yaro people were surprised, and eleven of them 
killed and eaten, and one taken captive. Thus war was openly- 
declared, and the Yaro king felt himself, justly, the injured party. 

The Christians at Lomaloma were grieved and indignant at this 
unrighteous warfare, so treacherously and brutally begun ; and, 
in order to clear themselves from any suspicion of having con- 
sented to it, they openly sent to the Christians at Yaro, declar- 
ing their intention of removing at ^once to some neutral ground 
until peace was restored. At the same time they begged the king 
of Yaro to give up to them one of his small islands, named Munia, 
which was about nine miles from each of the contending districts. 
In time of war the Munia people were always in danger, and the 
island was often the object of contention, and somewhat difficult to 
protect against Lomaloma, which was the stronger in canoes. 
The King of Yaro approved of the plan, and even urged the 
Christians in his own town to join the ottiers at Munia, intrusting 
them with a message to the people of the island, to the effect that 
he wished them to lotu, and to come down from their mountain 
fastness, where, through fear, they generally lived, and reside 
with the Christians at the sea-side. These two bands of con- 
fessors thus willingly exiled themselves for the sake of the Gospel 
of peace ; and soon there arrived at Munia the Lomaloma 
Christians, with the noble chief Joseph Mbukarau at their head ; 
those from Yaro joined them ; and the people of the island were 
won to form part of the community, receiving a solemn assurance 
that they should suffer no molestation or injury. A new town was 
built on the most favourable site, and the little colony flourished 
under the government of the good Lomaloma chief. He and his 
people were declared exempt from all the claims of war, and 
permitted to sail about without hinderance, whereby they had the 
opportunity of doing much good on all hands. 

The simple fact of that Christian colony, formed and established 
as it had been, produced a great effect in all Fiji. It seemed so 
strange that these people should thus stand out so boldly to pro- 
• test against the venerable abominations of the land. It was also 
without precedent in Fijian history that a tribe should leave an 
impregnable fortress in war time, as these Munians had done, and 
reside on the open coast. These things commanded attention,, 
and the heathens looked on and wondered, until they 'found them-i 
selves compelled to respect the religion which could work such) 
great and strange results. 



302 MISSION HISTORY. 

The war was now raging between the two districts of Vanuam- 
balavu ; but the teacher, for whom the Yaro Christians had prayed, 
was sent, the Oneata people nobly giving up one of their own teachers 
for the purpose. It was in February, 1844, that they sailed in six 
canoes, carrying the teacher to Yaro. Two of the canoes they pre- 
sented to their friends, and, in doing so, urged them to give up 
heathenism. Some consented, and all seemed disposed to listen 
with attention and respect. Religious services were held, and, on 
the Sunday morning, a large house was set apart for worship ; but 
it proved too small for the number of people who came to hear. In 
the afternoon the king desired that there should be preaching in 
the open air, in front of his house, so that the people might sit down 
and be orderly. A great multitude assembled, and listened eagerly, 
for the first time, to the Gospel. But the war engaged too much 
attention to allow time for religious thought and inquiry for the 
present. 

While the heathens were carrying on the war with great fury, 
eating all the slain that could be borne away, the Christian colony 
at Munia prospered, and its people were industrious in cultivating 
the soil and building good houses. All matters of religion were 
diligently attended to, and most of the natives of the island became 
worshippers of the true God. But these Christians also extended 
their efforts to the island of Thikombia, about twelve miles from 
them. The inhabitants of this island had been notorious for their 
wickedness and opposition to the Lotuj but now they yielded to 
the influence of the example and exhortations of their new neigh- 
bours, and most of them forsook their old religion for that of the 
Gospel. 

Any persons from either of the contending districts, when they 
reached Munia were in a city of refuge ; but, if captured on the 
way they were a lawful prey. One day a Yaro canoe was nearly 
overtaken by one from Lomaloma, and about to be boarded, when 
a teacher was observed to be on board, which was a protection to 
the canoe and all her crew. Some who wished to live in quietness 
and serve God went to join their friends on the small island. 
Among these was the priest of the principal god at Yaro, who thus 
abandoned his followers when they most needed such help as he 
had long professed to procure for them. The person who assumes 
the priestly office in connection with that particular god, by profes- 
sing to be possessed by the deity, is not allowed to have his hair 
cut. This poor fellow, accordingly, had been oppressed and an- 



LAKEMBA. 303 

noyed with several years' growth of hair, from which he was now 
happily relieved by the application of scissors. Locks of his hair, 
which had become a yard long, were known by various names, 
having reference to his office. Thus one was called cava levu, 
" great wind," which would blow if proper regard were not paid to 
the offerings ; another was, madrai ftopo, " rotten bread," signify- 
ing that, if not offended, he would make the crops so abundant 
that the plentiful supply of fruit would cause the bread to rot in 
neglect ; another was, ika tavu, " broiled fish," which was to be 
prepared for the priest as soon as the women returned from fishing, 
or the people would be punished. These dreaded locks were re- 
moved, and with them the false hopes and fears of many ; and this, 
too, during a war when priests were in great demand. The war 
continuing, a native teacher was sent to reside at Lomaloma, where 
he was received by the old chief, who was the firstfruit of Joseph's 
labour, and who had been persuaded to remain at home when the 
other Christ ians emigrated to Munia. 

In October, 1844, Mr. Calvert visited these parts, accompanied 
by a Tongan chief of rank and influence, hoping to succeed in 
establishing' peace. At Munia seven couples were married, and 
twenty-five adults and eleven children baptized. At Lomaloma 
twelve adults and five children were baptized. The peace-makers 
were allowed to pass to and fro without molestation, though met 
and surrounded by large numbers of armed men. Whales' teeth 
were presented to both sides by the missionary and the Tongan 
chief, to back their entreaties for peace. This led to a declared 
reconciliation and a conclusion of hostilities ; but the sore was 
evidently unhealed. One good thing, however, was done ; the people 
saw and felt that the Christians wished their welfare, and received 
them accordingly, while many heard the Gospel, whom the mission- 
ary had never been able to reach before. 

After a little time war broke out again, though not with its former 
violence. The Ndaku-i-Yaro people, with whom the war originated, 
were not disposed for peace, as they had been obliged to forsake 
their own town, and were now dwelling at Lomaloma. Some of 
these men were the first to treat with violence the Christians, who 
had, all along, been permitted to pass freely where they would. 
On the 20th of November, 1847, while some of these miscreants 
were on the look-out for the enemy, they fell in with the Yaro 
teacher, Josiah Lutu, who had come part of the way home with 
the Lomaloma teacher on his return from visiting the sick native 



304 MISSION HISTORY. 

assistant missionary at Yaro. The ruffians pounced upon this good 
man, killed him, mangled his body, and cut off his hand, which 
they bore away as proof that they had been successful in their 
enterprise.* The chiefs of Lomaloma were much annoyed with 
this treachery of their proteges , which placed them in «a very awk- 
ward position. They felt that they had no actual control over their 
heathen people, and all their priests miserably failed them at their 
greatest need. Moreover, the Tongan and Fijian Christians at 
Lakemba would be very likely to resent this outrage. The Chris- 
tians could easily punish them, if they wished, especially if they 
were to strengthen the Yaro party, which had proved their match 
all through the war. After several consultations, some of the 
Lomaloma chiefs resolved, as a matter of policy, to profess Chris- 
tianity. This being settled, they employed Joseph Mbukarau, 
whom they had before despised, to go to the Tongans at Lakemba 
and intercede for them. Two days, however, before his arrival, 
Zephaniah Lua, a Tongan chief of high rank and influence, had 
sailed with a large company of Fijian and Tongan Christians, in 
twelve canoes, to make inquiry about the death of Josiah. Mr. 
Lyth had tried to prevent this large fleet, begging that only one or 
two canoes should be sent. All entreaties were unavailing : the 
missionary, therefore, besought each of the influential men of the 
expedition resolutely to resist any approach to war ; and they all, 
with Zephaniah, pledged themselves to follow peace, while giving a 
demonstration of their disapproval of the murder. They were 
absent seventeen days, having visited Nayau, Mango, Thithia, anr 
both the districts on Vanuambalavu. At every place they enjoined 
upon the people not to repeat the act done by the Ndaku-i-Yaro 
people. They did not get involved in war at any place, while they 
expressed their strong disapproval of the foul crime which had 
been committed. The Lomaloma people were very grateful for 
the mild way in which the matter was treated, and a general im- 
pression of a favourable kind was produced. 

Teachers were stationed at various places on Vanuambalavu and 
the neighbouring islands, and some progress was made, when fresh 
troubles and persecutions opposed the mission work. The mission- 

* Enoch Fakamafua, the native helper at Yaro, died two days after Josiah was murdered. 
Enoch was a Tongan, and had been devoted to the work of missions for several years at 
Ono, and at Nukunuku, where he soon built a house and chapel with a very little help. 
He was a faithful and uniformly devoted man, of excellent spirit. He lost five children 
while at Yaro, and suffered much from p ersonal affliction ; yet he refused to leave his 
work, giving himself fully to God's cause. His end was peaceful and happy. His wife 
was an excellent woman. 



LAKEMBA. 305 

aries had now abandoned Somosomo, and, since their removal, a 
great change had taken place in the manner of Tuikilakila's treat- 
ing the Christians in his wide dominions. At. the adjacent island 
of Mango, subject also to Somosomo, the king's sons and people 
had brutally ill-used the teacher, Paula Thama, a noble-minded 
man from Ono, and had subjected his wife to abominable treat- 
ment, so that both were obliged to leave the island. To the 
honour of these devoted servants of God, it should be known that 
they were ready to go to other most difficult scenes of labour, 
where also they suffered many things for Christ's sake. 

In 1854 some base characters at Lomaloma, freed from restraint, 
and instigated by the Somosomo chiefs, attempted the destruction 
of all the Christians in their town. They had previously done all 
they could to exterminate the Lotu by persecution, and by banishing 
the teachers who did not belong to the place ; but now actual ex- 
tinction was aimed at, and reckoned upon with confidence. The 
plot was laid craftily, and every arrangement made with the closest 
secrecy. One night the Christians' houses were set on fire, and 
seventeen of the inmates murdered as they tried to escape. The 
rest got away in safety. As soon as the ill news reached Lakemba, 
the Tongans again hastened to the relief of the oppressed. The 
fugitive Christians were placed in safety, and a vigorous inquiry 
instituted as to the origin and instruments of the massacre, when 
it was discovered that the whole affair was more than sanctioned at 
Somosomo. While there were some at Lomaloma who were deter- 
mined in their opposition to Christianity, the chiefs and people 
generally disapproved of the recent atrocity, and were all the more 
strongly disposed now to go over to the Lotu. Yet, for a long time, 
the Christians suffered ill-treatment, having their food stolen and 
property injured, while their ablest teachers were sent away. Some 
suffered the death of martyrdom rather than disown their Lord, and 
the missionaries and Christians in Fiji were earnest in prayer that 
God would interpose on behalf of His people at Vanuambalavu. God 
heard their prayer, and brought good out of all the evil. The chiefs 
of the two hostile districts determined to end their old quarrel and 
live at peace, giving themselves up to the influence of Christianity. 
The wretches who were engaged in the massacre were given up to 
the Tongans, who spared their lives, but deported them to another 
island. Valuable teachers were soon sent to the surrounding islands ; 
and when the Lakemba circuit was divided into seven branches for 
its better management, Vanuambalavu, with seven other islands, 

20 



306 MISSION HISTORY. 






was formed into a separate and the most important branch, being 
placed under the care of a devoted Tongan native assistant mis- 
sionary, seven native teachers, and twenty-six school teachers. 

About this time the notorious persecutor, Tuikilakila, the king 
of Somosomo, died a violent death, and his dominions were plunged 
into a civil war. Some of those most active in the persecution in 
these parts were killed, and others had to flee for their lives. 

This populous and extensive branch, where the struggle between 
light and darkness has been so long and determined, is now the 
scene of a great triumph of the Gospel. The missionaries pay 
frequent visits in canoes to most of the stations, and find the native 
assistant missionaries of great use in visiting the places which they 
themselves cannot reach. During the progress of the events just 
recorded, the mission was slowly advancing at the chief island of 
Lakemba, which besides several Tongan settlements, has ten Fijian 
towns and villages. It was, of course, impossible for the missionary 
or his assistants to visit each of the many islands included in the 
Lakemba circuit ; but the truth reached all ; for when people came 
to Lakemba to procure goods, or for other purposes, they always 
called at the mission- house, where care was taken to impart instruc- 
tion to the visitors. All, however, were afraid of the king and chiefs 
in the principal town, so that, for a long time, there was not much 
apparent success. Yet this town was regularly visited by the mis- 
sionaries, who were occasionally cheered by tokens of good having 
been effected. On visiting Yavutha, a heathen chief, who was sick, 
Mr. Calvert heard with gratitude of the fruit of another missionary's 
teaching. Yavutha begged him to sit near, and said, " I have 
desired a visit from you. I wished to go to your house, that we 
might worship the true God together; but I could not. I have, 
therefore, made an offering to the gods we have worshipped. I hate 
tkem much. They are liars. I am greatly grieved because I have 
long neglected to worship the true God. I am now determined to 
pray to God. If I die while worshipping Him, it will be well. Mr. 
Cross is a good man. He was of few words ; but we always felt 
when he spoke to us." In the presence of the chiefs three wives 
and several of his friends, Mr. Calvert made known to him more 
fully the nature of sin and the atonement of the Saviour, and 
then, at his request, prayed for him. Mr. Cross had then left four 
years, and this long-delayed result of good greatly encouraged his 
successor. 

In several of the native villages on the island progress was made. 



LAKEMBA. 307 

Early in 1840 a neat chapel was finished at Narothake, when one 
couple was married, and' thirteen persons, who had been under 
instruction, were baptized. In this place the heathens were very 
favourably disposed towards the Christians, and even helped in 
building the chapel. At the opening a large quantity of food was 
provided and shared to people from nine towns, under the manage- 
ment of an influential old Tongan, who had become naturalized in 
Lakemba, and was the head man at Narothake. 

Besides the large number of resident Tongans at Lakemba, 
there were frequent visits by canoes from the Friendly Islands ; 
and the visitors were generally careful in the observance of the 
Sabbath, and other points of Christian duty. Some, however, 
were not so faithful, and gave the missionary a great deal of trou- 
ble. They would sometimes oppress and impose upon the natives, 
who, however disposed, were unable to resent the injury. This 
made the missionaries' position very delicate ; for, while he had to 
encourage the Christian Tongans in all that was right, and repress 
any tendency to wrong, his chief work was among the Fijians, 
whose favour it was very important to secure. 

One Sunday morning information reached the mission-house 
that there was a disturbance between the natives and the Tongans. 
It seemed that as some Fijians were going to fish that morning, 
they asked some Christian Tongans which was the sacred day, 
and, on being told, set up a shout and shook their fish-spears at 
the Tongans, who could not brook the insult, but handled the 
others somewhat roughly. The Fijians, enraged, prepared for war; 
and both parties were soon in arms. Mr. Calvert at once ran to 
the Tongans, and then to the king, begging them to refrain from 
hostility. He met many running to and fro, ready for fighting ; 
but, happily, no musket had as yet been fired, or spear thrown, 
and the chiefs were prevailed upon to prevent war. In the midst 
of the confusion, while the missionary was hurrying from one to 
another to make peace, a chief of high rank had asked the king 
to allow them to kill Mr. Calvert ; but met with the reply, " No. 
He did not come here for the Tongans, but he is a missionary to 
us ; and, while I live, his life is sacred." Thus was God's servant 
preserved- from his enemies ; and the anxious fears of his wife, 
who was praying and trembling at home, were set at rest. 

This great circuit received immense advantage in the timely 
arrival of the Rev. Thomas Williams and his wife, on the 7th of 
July, 1840. Mr. Waterhouse paid a short visit on this occasion, 



308 MISSION HISTORY. 

and called at all the stations. Twelve months after he was again 
in Fiji, and held the district meeting at Lakemba, when all the 
missionaries from the different stations were present, except Mr. 
Cross, who was unable to leave, in consequence of a massacre per- 
petrated near the mission-house by the young Viwa chief. During 
the meeting rumours of war from Somosomo prevailed, and the 
people were all busy in throwing up embankments and repairing 
fences, while a constant excitement was kept up by the frequent 
shouting of alarming reports. The missionaries, however, went on 
with the business of the district meeting, working daily, from 
morning to night, until it was finished. On the Sabbath Mr. 
Waterhouse preached to one congregation of Fijians and another 
of Tongans, and in the evening held an, English service with the 
missionaries and their families. He also examined several local 
preachers, and was pleased to find that only such men had been 
put into this office as were clear in their religious experience, and 
gave good evidence of a change of heart. Mr. Waterhouse's soul 
was greatly stirred by all he witnessed ; so that he wrote : u I 
have now closed the business of the three Polynesian districts, 
each of which is vastly important : but this the most so, from the 
circumference of its mission-field, the immense population it con- 
tains, their physical and mental capabilities, their industrious habits, 
their profound respect for their chiefs and all other official characters ; 
but, withal, their awfully degraded and cannibal state ; yet, more 
especially, from the influence Christianity is exerting : directly, 
in turning men from darkness to light, and from the power of Satan 
to the living God, and the raising up of teachers of a noble order, 
who count not their lives dear unto themselves, so that they may 
win souls ; and indirectly, in taming the savage, softening the 
horrors of war, and saving the shipwrecked mariners from the jaws 
of man-eaters ; to say nothing of various minor matters. The 
missionaries have succeeded in fixing the moral lever which, by the 
supply of suitable aid, and the blessing of God, will revolutionize 
the inhabitants of this interesting group of islands, containing a 
greater population than all the lands of New Zealand, the Friendly 
Islands, the Niuas, and Rotumah together." 

During this visit of the general superintendent, more effective 
measures were adopted for the training of native agents, whose 
help was becoming more and more important, as fresh places be- 
came urgent in their appeals for teachers. Now that two mission- 
aries were at the station, the different places received more frequent 



LAKEMBA. 309 

visits, and the work was strengthened. Chapels were built at 
several other villages on Lakemba, and at some of the adjacent 
islands, where teachers were placed. Everywhere the heathen 
priests were complaining, and, in some cases, seemed to be getting 
ashamed of their old superstitions. At the king's town in Lakemba, 
a man of the priestly order, whose privilege it was to receive inspira- 
tion from the god, refused to enter upon his functions, declaring, 
"If my mouth should go to my stomach, or back, or elbow, I will 
be a priest ; but so long as it remains where it is, I shall not." This 
was a sharp and intelligent man, and well acquainted with the Fijian 
language, so that he was teacher to two of the missionaries. His 
intercourse with them was not . altogether lost ; for, some years 
after, when the king's permission was given to all to become Chris- 
tians, he was one of the first to devote himself fully to God. Being 
ambassador to Mbau, he went thither with tribute, after his conver- 
sion, and, while on one of these visits, fell sick and died ; and, 
according to his own request, was buried beside John Hunt. The 
happy resignation with which Amos Kau bore his affliction, and his 
very peaceful end, made a deep impression on the heathen king of 
Mbau and his chiefs, who wondered at the great change in their 
ambassador. Eliezer Takelo, the son of Amos, is an assistant 
missionary. 

The perquisites of the priest's office, however, were tempting ; and 
seeing th,at Kau refused to assume the dignity, a descendant of a 
former priest professed to be entered by the god. Still he felt that 
heathenism was at a low ebb, and would not long prove profitable. 
While he ate the firstfruits from the field, or portions of cooked food 
and puddings, and appropriated to his own use other offerings, he 
was mindful of the signs of the times, and began to deride the gods 
of Fiji, saying to the missionary, " Our system is coming to naught. 
Formerly we rejoiced in our gods, and were pleased when they were 
invoked ; but since you have come among us, and spoken derid- 
ingly of our gods and the lies of priests, we have no longer pleasure 
in them. Our work is not now sweet to us. We do not follow our 
former practices much ; and we have not any confidence in what 
we do. What you make known is taking the place of our false 
system, and will soon become prevalent." 

Before a voyage was commenced, and during war, and in case of 
sickness, the help of the priest was always sought. In the latter, 
however, the missionary often found himself displacing the sacred 
functionary, by the use of medicines which, being judiciously ad- 



3IO MISSION HISTORY. 

ministered, were soon found to have more effect than any incanta- 
tions or idolatrous ceremonies. The case of the King of Lakemba's 
daughter has been mentioned in the former part of this work ; but 
the particulars of the whole affair are so interesting, as to warrant 
their being given here more fully. 

In 1842, Tangithi, the daughter of the king, was very ill, and 
seemed likely to die. She wished to be visited by the missionary, 
who found her much worse, being speechless, and apparently 
insensible. The medicine he gave soon produced a favourable 
change ; but next day she refused to continue under Mr. Calvert's 
treatment, as a priest had arrived during the night from a distance ; 
and, through him, the god had declared that the illness of the 
princess was in consequence of the ruinous state of the temples. 
The king, being very fond of his daughter, was anxious to appease 
the anger of the gods, and ordered large offerings of food to be 
prepared by all the towns on the island. Toki, and the other 
enemies of the Lotu, tried very hard to get this order imposed on 
the Christians as well as the rest ; but the king refused, saying that 
what the Christians did in the matter would be useless, as they 
worshipped another God. On being pressed, he added, " They 
shall not be asked to help. And if they were, do you think they 
would do anything in this matter, seeing that such work is un- 
lawful to them ? " On this occasion, as on all others, care was 
taken by the missionaries that, while the Christians stood firmly 
to their principles, it should be done with as little offence as pos- 
sible ; so that they brought unbidden a supply of uncooked food 
as a present to the king, who seemed pleased and satisfied. All 
the heathens on the island joined in preparing the offering for 
Tangithi' s recovery. Many thousands of taro-roots were baked and 
presented, with nineteen large puddings, made of the same ma- 
terial, ground on the rough bark of the pandanus, and then baked 
in leaves in portions about half the size of a penny roll, to be after- 
wards all mixed together with cocoa-nut and boiled sugar-cane 
juice ; the whole mass being neatly cased in a great number of 
banana leaves. The largest pudding was twenty-one feet, and the 
next nineteen feet, in circumference. 

All these preparations occupied much time, and before every 
thing was ready Tangithi got worse, and again Mr. Calvert was 
sent for. He found her removed to the house of a late brother of 
the king, who was now deified, and said to be specially present in 
his old house. The missionary, knowing that the priest was there 



LAKEMBA. 311 

about his incantations, and that large offerings had been prepared, 
deemed this a good opportunity for teaching. The king was much 
excited, and said, " The illness of my daughter is very great ! * 
"Yes," said the missionary,." I know it ; and you are to be blamed 
for following useless heathen worship, instead of continuing the use 
of medicine which proved beneficial." He further added that he 
was unwilling to treat the patient while the heathen observances 
were going on, and the priest was rubbing her body, lest, on his 
treatment succeeding, it should be said that the recovery was the 
result of the incantations and offerings, and thus the people should 
become confirmed in their errors. After a long talk, and a lecture to 
the priest on his absurd deceptions, Mr. Calvert at last consented 
to undertake the case. He administered a stimulant, which revived 
her from stupor, making her throw about her arms restlessly. This 
frightened the king, who thought she was dying, and cried out 
angrily, t " You have killed my daughter ! " The missionary was 
in no enviable position. The attendants and people all round were 
very savage at his interference with the priest, and only wanted a 
word to lead them to revenge. It was late at night, and the mis- 
sion house was far off. The place was full of enraged heathens, in 
the midst of whom stood the stranger accused by the king of murder- 
ing his favourite child. Nothing, however, was to be gained by 
showing fear ; so Mr. Calvert snatched up his bottles, and showed 
great indignation at such a charge, after he had come at their 
earnest request — though served so badly by them before, — and had 
given some of the medicine that had been sent all the way from 
England for his own family. Then, assuming a look of being 
greatly affronted, he hurried -away, glad enough to get safe home, 
where he bolted all the doors, and kept an anxious look-out next 
morning, until news arrived that Tangithi was alive and somewhat 
better. During the morning a message came from the king, beg- 
ging for medicine for another of his children, who was ill with 
dysentery. Mr. Calvert sent word : " Give my respects to the 
king, and tell him that I do not wish to send any more medicine for 
his children, having killed his daughter last night ! and it is not law- 
ful for a missionary to kill two children of a king in so short a time ! " 
An apology soon came, and an entreaty for forgiveness for words 
hastily spoken ; but the medicine was not sent until another urgent 
request was brought. 

For four weeks the priests tried all the efforts of their incanta- 
tions and sacrifices, but the sick girl got no better ; so that, at last, 



312 MISSION HISTORY. 

the father's heart relented, and he gave his consent that she should 
renounce heathenism, and be removed, with her attendants, to the 
mission-house. This was accordingly done, and the missionary's 
wife will not soon forget the toil and inconvenience and annoyance 
of having so many Fijian women in her house. The care, how- 
ever, was cheerfully borne, and in a short time the patient improved. 
Now that she had lost all trust in the heathen remedies, she was 
perfectly submissive to the ^directions of the missionary, and soon 
recovered. And God blessed her soul as well as her body ; *so that 
she became an enlightened and earnest worshipper of Him, much 
to the dismay of the priests, and the rousing of the whole island. 
On the day of her removal to the mission-house the rebuilding of a 
temple was to have been commenced, and an immense ball of 
sinnet was to be unwound for the lashings ; but the unexpected 
turn of events prevented the work. Several became Christians in 
the king's town, and all the people, from the king downwards, 
knew that Tangithi's recovery was of God, after their own priests 
had failed. 

Tangithi soon became a consistent and valuable member of 
the church ; but one very awkward fact sadly perplexed both her 
father and the Christians. She had long been betrothed to Tanoa, 
the old king of Mbau. Her father still remained heathen, and 
could have no excuse for treating Tanoa as the Ono people had 
served himself, by refusing to send his daughter ; so that, much 
against her own wish, she was sent to Mbau, where, without any 
to foster her piety, it declined, although she never abandoned her 
profession of Christianity. Under the stress of persecution and 
mockery, she continued to pray, until she was subjected to such 
infamous treatment that her life was endangered, and she once 
more returned to her father's island, where her old friends warmly 
welcomed her. In their care, after much anxious watching and 
prayer, she slowly recovered, and once more her heart was fully 
consecrated to God, and her whole conduct was marked by a 
peculiarly devout and earnest piety. Immediately on her perfect 
recovery she was peremptorily ordered back to Mbau, where she 
had once more to endure shameful outrage ; so that when Tanoa 
died, she would gladly have been one of the victims strangled at his 
obsequies, rather than continue subject to the abominable usage 
she had to suffer. But she still lived, and, in consequence of her 
good behaviour, was allowed again to visit her father, under a pledge 
that she should return, bringing a large offering of property. 



LAKEMBA. 313 

But some change had now taken place at Lakemba. The king 
was nominally a Christian, and most of his people had formally 
renounced heathenism. Mbau also had become weakened in the 
great war, and the Lakembans had not paid their tribute so fully 
as usual. On the visit of the Christian Tongan king, George, the 
Mbau chief complained that his Lakemba vassals had not kept 
their engagement concerning Tangithi, and declared his purpose, 
if they sent her back with the tribute, that he would give his free 
consent to her returning home. King George acknowledged the 
justice of the claim, and urged the Lakembans to meet it: but 
there was every reason to doubt the faith of the Mbau chief ; and 
Tangithi, who had received great benefit by her return, declared 
her willingness to die rather than go back to him. The mission- 
aries urged on the good Tongan king the importance of his seeing 
that the Mbau chief kept his word, and this resolute interference 
caused great stir. When the matter was most difficult, it was 
found that the messenger between the two kings had been double- 
faced, and King George at once took the woman back to Lakemba, 
where she has since lived, a good Christian, and she is now a useful 
class-leader. 

While this case shows some of the great difficulties which op- 
posed the Fijian mission, it also brings out the importance of the 
missionaries having some medical knowledge. In the case of 
those belonging to this mission, they had given attention to this 
point before leaving England, and had provided themselves with 
useful works of reference. Very early, too, the mission was 
strengthened by the arrival of the Rev. R. B. Lyth, who had been 
educated for the medical profession, and who was unwearied in his 
attention to the health of the people and the mission families. 
Again and again did he sacrifice comfort and risk his life, leaving 
his own family, and taking long voyages in frail canoes, once 
being wrecked and narrowly escaping with his life, in going to 
help his brethren and their wives when sick. 

The necessity and advantages of English medicines and medical 
knowledge were deeply impressed upon Professor Harvey of the 
Dublin University on his visit to the Fiji Islands in 1855. He 
wrote to his friend, N. B. Ward, Esq., of Clapham Rise, London, 
urging that the subject should have his best attention. Upwards 
of ^200 were contributed, and supplies of medicines were sent out 
to the missionaries in the Friendly and Fiji Islands. Mr. Ward 
interested many gentlemen and friends in the matter. It was felt 



314 MISSION HISTORY. 

desirable that special attention should be paid to qualify all mis- 
sionaries to help themselves and their own families, as well as the 
people among whom they are placed, where there are no medical 
men. With the design of supplying this desideratum, The Protest- 
ant Missions' Medical Aid Society was formed in 1856. Several 
medical gentlemen readily offered their services ; and the co-opera- 
tion of all Protestant Missionary Societies was invited for the pro- 
motion of the objects of the association. 

Passing back again over the time occupied by the events recorded 
in connection with Tangithi's case, the conversion of the people of 
Yandrana deserves special notice. Yandrana is the most populous 
town on Lakemba, on the opposite side to the king's town. It had 
been repeatedly visited. by the missionaries and teachers, but with- 
out apparent success ; for the people seemed determined to oppose 
Christianity. In September, 1842, some differences took place 
between these people and the king's town, and a sudden attack was 
treacherously made upon the Yandrana men while presenting food, 
when two of their number were killed and two wounded. On the 
next day they sent a message to the king, begging that no more 
might be killed, but that they might serve him in peace. On the 
return of the messenger a consultation was held, at which it was 
boldly asserted that their own gods were useless, and their heathen 
masters unworthy of trust. At ten o'clock that night the mission- 
ary received an intimation from the Yandrana people that they did 
not like to be killed ; that they should certainly go to war with 
their king if they remained heathen, and that they therefore wished 
to become Christian. Knowing the danger of delay, Mr. Calvert 
rose, dressed, and walked about twelve miles, entering the town 
soon after sunrise. Some of the principal men assembled in a 
heathen temple, and to these the missionary stated why he had 
come so promptly. They replied : " We were far from religion. 
The sky was nearer than religion to us. But we are now appre- 
hensive that we shall always be fighting if we continue heathen ; 
and we have, therefore, decided to embrace Christianity, that we 
may remain in our land, and live peaceably." 

Most of the people were busy in preparing food for the funeral of 
the two slain men, and could not attend. Lua, the head chief of the 
town, with three of the principal men, and a few others, met in a 
heathen temple, as representatives of the four tribes belonging to 
that settlement, and, after singing and prayer, bowed down to worship 
Qod. On the next Sabbath all the rest were openly to abandon 



LAKEMBA. 315 

Sdolatry. But the king and his chiefs soon heard of what the Yandrana 
people were intending to do, and a messenger was forthwith sent off 
to forbid their becoming Christian. Mr. Calvert met the messenger 
just outside the town, as he himself was returning, and rejoiced to 
know that the king's command came too late. Men of influence 
were now dispatched, commissioned to gain their end, whether by 
threats or promises ; but in vain. Those who had professed 
Christianity refused to leave, declaring their intention of remaining 
where they were, and preparing tribute for the king as formerly. 
This town, of all others, had supported the king in his opposition to 
the Lotu; and now he and Toki and the other chiefs were dismayed 
to see it going over to the new religion. 

Mr. Calvert had an interview with Tui Nayau, telling him that 
the Yandrana people were greatly afraid on account of the conduct 
of their young men, and the murders which had taken place ; that 
they had thought of removing elsewhere for safety, but had resolved 
to remain and become Christian, that they might dwell in their own 
land, avoid war, and live in comfort ; that they had already begun 
to worship God, which would be for the king's benefit, inasmuch as 
he would easily govern them, while, in their heathen state, he had 
always found them unrul/ ; and, valuable as they were to him, he 
had been obliged to kill some of them. The missionary went on to 
say that he should teach these people to honour their king as well 
as to fear God ; and that, as religion was a great blessing to any land, 
it would be wiser for the king to give up his opposition. Tui Nayau's 
answer was remarkable. " It is true," said he, " I sent to inquire 
about their becoming Christian, in order to prevent it, according to 
the custom of our land ; so I did to the islands of Oneata and Ono, 
and the villages of Wathiwathi, Waitambu, Narothake, and Nuku- 
nuku ; but my efforts were ineffectual. Religion is not like a dress 
to be put on and off ; but it is a work in the heart. When our 
message goes to those who have only put religion on, they pretend 
to be afraid, and give it up ; but those who know religion press on in 
spite of our opposition, and people will not abandon it. See ! religion 
exists and prevails at all the places where I made efforts to destroy 
it ; it spreads, and we shall all become Christian. It is our way to 
oppose ; but yours to go on with your work, and be successful." 

At Yandrana, however, the king's message prevented the universal 
abandonment of heathenism, which was to have taken place on the 
next Sabbath. Still the loss by this was only apparent ; for had the 
formal acknowledgment of Christianity taken place, it would have 



316 MISSION HISTORY. 

been, on the part of many, a purely politic expedient, their hearts 
remaining uninfluenced by those truths which they hated even when 
seeming to embrace them. Among those who actually became 
Christians at this time were some very decided characters, who 
formed a good foundation for the church to be built upon afterwards 
in Yandrana. Such was Vosa, an influential man of about twenty- 
eight years of age, and son of the king's orator. He learned the 
alphabet in a few hours, and was' very soon able to read the New 
Testament. Wetasau, the chief next in rank to the king, came over 
to Yandrana and besought the people to remain heathen ; but the 
Christians told him that their new religion would not affect their 
loyalty, or the amount of their tribute. The chief upbraided Vosa 
with his folly in becoming Christian, telling him that he could not 
now succeed his father as king's speaker ; to which Vosa replied that 
his religion would not disqualify him for that office, and that no one 
should deprive him of it. This man made rapid progress in all re- 
spects ; commending religion, and maintaining its superiority to the 
old heathenism. After a time he became a local preacher, and 
has since been employed as a useful teacher in several islands. 

Under the diligent care of the missionaries and their trained 
agents the good work prospered greatly in this town : a large 
chapel was soon put up, the number of converts increased, and 
several efficient teachers were taken eventually from this church to 
carry the truth elsewhere. In 1854, nearly twelve years after that 
morning when a few met Mr. Calvert in the temple to accept Chris- 
tianity, the same missionary, being in want of men to help in other 
parts of the group, again visited Yandrana, to try, by the kind 
permission of the superintendent, whether any would be ready to 
give themselves up. He called upon the chief, Lua, one of the few 
left who took part in the first service on that eventful morning 
twelve years ago. Lua had long been ill and was very weak, but 
quite happy in prospect of death. He said, " I am very glad to 
see you once again before I die. My body is weak ; but I trust in 
Jesus Christ who saves me. I think I shall not live long ; but I do not 
trouble about that. I leave all to the Lord, contented to die and go 
to live with Jesus." This testimony greatly cheered the missionary. 
The chief then told him that as men were wanted, he might take 
any of his relatives and people who were ready to go, saying that 
they had much better be employed for the salvation of souls than 
remain at home to plant yams and taro, and build houses. 

The Fijians are generally very industrious, and the men go out 



LAKEMBA. 317 

daily to a distance from the town to cultivate the soil and cook 
vegetables, while the women are busy making cloth at home, or 
fishing on the reef. When Mr. Calvert came, he found that nearly 
all the men were away at work. On their return at evening, the 
great drums were beaten for service, which was held at a commo- 
dious chapel in the suburbs, near to which a teacher's house had 
been built. All the people were now nominally Christians, and 
many showed by their earnest piety and blameless life how real 
was their religion. After service the missionary said, " I am here 
to seek men who have felt the truth and power of Christ's religion 
in their own hearts ; who know the Scriptures, can read well, and 
are desirous to do good to their countrymen in the darker places of 
Fiji, where light has lately begun to shine. It is probable that 
lives will have to be sacrificed in this great and difficult work, as 
Satan and men stir up opposition to God's truth, and do all 
they can to prevent its spread. I therefore only want right-hearted 
men, who, being prepared for [the work, are willing to go forth and 
sacrifice their lives in the cause of Christ. Let such meet me in 
the teacher's house." Hearts of the right sort heard that appeal, 
and nearly twenty young men followed the missionary into the 
house, being willing to go anywhere, and face any danger, for 
Christ's sake. Some of these were selected and examined, and 
sent out to various posts of toil and peril, where they have done well. 

This is the way in which this mission had advanced. Native 
agency has always been raised up and successfully employed. As 
the work has grown, training institutions have become indispens- 
able, requiring the constant attention of the missionary and school- 
master, so that a supply of competent agents may be kept up, and 
the missionaries be spared the suffering they have so often endured, 
of seeing the work grow too great for them, and fail for want of 
more help. 

The Lakemba circuit received great benefit from the assiduous 
labours of the Rev. Thomas Williams, who, in much family afflic- 
tion, spent three years on this station. At the end of the first 
year he built a good house, at the expense of great personal toil, 
which was rewarded by his having a comfortable dwelling, by the 
valuable lessons given in building to the natives, the stimulus it 
furnished to other missionaries to procure better houses for the 
preservation of health, and by its serving for many years as a 
mission-house. While the building was in progress, Mr. Williams 
preached frequently at the neighbouring chapel, visited the other 



3i 8 



MISSION HISTORY. 



towns, and made several voyages to the islands where Christianity 
had taken root. The following extract from his journal gives a 
good description of a kind of journey which was often undertaken 
by himself and other missionaries : — 

"May 25th, 1842. — I revisited the island of Oneata in our little canoe, which received 
unusually rough treatment in crossing the Lakemba reef ; but we were mercifully pre- 
served from serious hurt, and taken safely to the end of our voyage. Our work at this 
place is retarded for want of sufficient native help. The anxiety of the people to improve 
makes their present circumstances the more lamentable. I stayed with them three days, 
endeavouring to benefit them by preaching, attending to the schools, and visiting the 
people at their homes. The anxiety of those who have lately cast in their lot with the 
Christians to read God's word was striking ; and the cry of ' Love me and help me, that 
I may know my book ! ' assailed me from all quarters. 

" Wishing to visit our little society at Mothe, I sailed for that place on the 28th ; but 
the wind setting in against us, we put about, and ran down to Lakemba. I was somewhat 
anxious to get to Mothe, as I expected that a large canoe would call there, to take me 
on to Ono. The first favourable opportunity which presented itself of proceeding to Mothe 
arrived on the 1st of June, on which day we could get no further than Aiwa, an unin- 
habited island a few miles from Lakemba. The half-starved rats came to share our 
frugal fare, and seemed determined not to rest or to let me rest all night ; so that, having 
watched some time for the morning, I was glad to take my departure at sunrise. After 
a tedious voyage of sixteen hours, we reached Mothe. Expecting to leave this island 
speedily, as the canoe I wanted had reached it before me, I assembled the Christian 
natives and Tongans early next morning, and gave them a sermon. However, we did not 
sail until the next day, and then only proceeded a few miles, when we were driven back 
again by stress of weather. 

" Sunday, June 5th. — We had an excellent attendance at our Fijian and Tongan 
services. Contrary winds detained us until the nth ; so that I had time to visit nearly all 
the people on the island, most of whom are heathen. On one of my excursions I found a 
few people dwelling on the top of a considerable mountain, amidst the ruins of an old 
fortress. This unexpected opportunity of declaring God's love to a fallen world was 
cheerfully embraced, and the poor outcasts listened with attention. "Vulanga was the 
next island we made. Its appearance is pleasing, and its structure different to most ia 
this group : [p. 4.] We found the people generally destitute of all that can make exist- 
ence desirable : such poverty I have not witnessed before in Fiji. Vulanga had not been 
visited before by any missionary, so that my arrival created a little stir. 

" Sunday, 12th. — We met early this morning to pray that our visit to this island might 
be made a blessing to its inhabitants. I walked to two settlements, Toka and Na-ivi- 
ndamu, and conversed with the people on the subject of their souls' salvation. I then 
took a small canoe and crossed the water to Muanaira, and thence proceeded to the 
largest town, Muaniithake, where, finding a number of old men engaged in plaiting sinnet 
in an open space in the centre of the town, I asked and gained their permission to conduct 
public service. Some ot them refrained from their employment reluctantly at first, but 
their attention was arrested by our singing and prayer ; nor had I reason to complain of 
those who gathered round us, to the number of three or four score. They listened atten- 
tively while I remarked on the miracle wrought by Christ in behalf of the man sick of 
the palsy. A young and truly excellent Fijian local preacher then exhorted his country- 
men to turn from idols to serve the living God. We then visited several of the people at 
their homes, and returned in the evening, thankful for an opportunity of proclaiming Jesus 
to these long-neglected ones. 

" On the night of the 13th we reached Vatoa, and were glad to find that most of our 
people remained of one heart and mind, endeavouring to serve God acceptably. On the 
evening of the 14th I encouraged them to put their trust in God ; after which I met a 



LAKEMBA. 319 

class of men. The sound and scriptural experience of some of them at once surprised 
and refreshed me. 

" On the 15th we prepared early to proceed on the most dangerous part of our voyage. 
The appearance of the morning led us to anticipate a fine day ; but in this we were disap- 
pointed, and, after we had been about three hours out at sea, a very unfavourable change 
took place in the weather. The wind became very strong, and with it we had a heavy 
sea. Our sail was rent ; one of the yards snapped in two, and we had scarcely mended it 
when a large steer-oar broke. The one put in its place had not been down many minutes 
before it shared a similar fate. Happily the canoe had been lately repaired and refastened 
with new sinnet, or in all probability it would have parted. We accomplished our voyage 
with difficulty ; but were eventually brought safely to the desired haven by our gracious 
Master. Some of the Ono people came to meet us, and welcome us to their land, on which 
we had not long been before they brought us refreshment. We slept on a small island, 
and proceeded to Ono Levu next morning. The people here wept for joy when they 
beheld me accompanied by my noble friend Silas Faone, who is to take the superinten- 
dency of our work here. The women new-matted the chapel, and the men were engaged 
in making us a feast. I had not been long on the island before I was informed that the 
people waited for me to ask a blessing on the food which they had brought, and arranged 
neatly before my door, comprising twenty-five baked pigs, two turtles, with fish, native 
puddings, two hundred bunches of ripe bananas, and hundreds of yams and cocoa-nuts, 
— abundantly testifying that the people did not love in word only. Some time after 
they brought me a fine mat, as a present ; and a bundle of native cloth, as an expression 
of their love, was given to their new teacher. During my stay I was fully employed 
amongst them. 

" Sunday, 19th, was a high day with the people. I preached at Ono Levu in the 
morning about the Philippian jailor, and afterwards baptized ninety-nine persons. From this 
place I walked about four miles, and preached at Matokano, from Rom. v. 8, baptized 
fifty-five persons, .and married two couples. At Waini I preached, and baptized forty- 
seven persons. The greater number of those who were baptized at each place were 
adults. Many pleasing circumstances occurred on this day, and during my stay, which 
I would gladly notice, had I time. 

"As we returned I revisited the people at Vatoa, and baptized several. Upon the 
whole, I think I shall have cause to bless God to all eternity for what I have seen and 
heard and felt. I was one month from home. I know it is well to be cautious in speaking 
of the piety of persons so lately introduced to a knowledge of the true God ; but this I 
believe may be said of many on each of these islands : they are a Christian people, re- 
joicing in the faith of Jesus, and ripening for heaven by a daily progress in the graces of 
the Gospel." 

In August of the following year, 1843, the Lakemba circuit was 
deprived of the valuable services of Mr. Williams, who was re- 
moved to Somosomo, in consequence of the death of Mr. Cross. 
Mr. Calvert was thus left once more alone. He had long been 
suffering from dysentery, and the Somosomo climate was known to 
be unfavourable to that disease. This fact, in connection with that 
of his knowledge of the Tongan language, made it desirable for 
him to remain at Lakemba. 

As the truth spread among the Fijians, the conduct of the Ton- 
gans was felt to be very injurious. Their manner of life was 
unfavourable to religious consistency and propriety, as most of 
them lived upon the industry of the Fijians. They were poor and 



320 MISSION HISTORY. 

proud, idle but influential, hated and feared. They were numerous, 
and had access to, and were honoured in all the principal parts of 
Fiji. Though their home, such as it was, was Lakemba, where 
they resided, yet they were in a great measure under the control of 
the Mbau chief ; and, though nominally and professedly Christian, 
each family attending to domestic devotion twice a day, regarding 
the Sabbath, and many of them reading the Scriptures, they joined 
him in his wars, and partook of a fighting, dancing, and altogether 
heathen spirit. Having scanty fare at home, they were always 
ready to be employed by the Fijians in sailing about. Idleness did 
much more than clothe them with rags ; it prepared and disposed 
them to steal and encroach upon their neighbours, and left them 
ready in body and mind for employment by Satan and mischievous 
chiefs. There they were, and there they would continue in great 
numbers, exercising much influence for bad or good, according to 
their conduct. It was, therefore, plainly the missionary's duty to 
labour to prevent the evils arising from the irreligious practices of 
the Tongans, and to try to reclaim them, so that their influence 
might be beneficially exercised. They were, therefore, faithfully 
reproved, instructed, warned, and exhorted in private and in the 
public congregation. Special efforts were made to recover them 
from idleness, that they might have homes, with the attraction of 
plenty of food. It was shown that those who would eat ought to 
work, and that those who refused to labour walked "disorderly"; 
and they were exhorted " with quietness to work, and eat their own 
bread." It was not an easy matter to cure them of indolence, and 
lead them to abandon worldly pleasures and sinful practices. 
Feeling that nothing could be done in spiritual matters with those 
who were idle, practice was brought to bear against this evil, as 
well as precept. The use of plots of land was easily obtained. 
The missionary had very large beds of bananas and yams planted 
in a conspicuous place near the mission premises, and in various 
directions on other parts of the island. These were known and 
seen by all ; and impressively instructed both parties, by reproving 
the Tongans for their neglect, and encouraging the Fijians in their 
diligence, at the same time giving additional proof to the latter 
that the former acted in a way unbecoming their Christian profes- 
sion. Happily, the proper views, practice, and injunctions of King 
George of Tonga were familiar to all. The principal Fijian chief, 
Thakombau, was also known to work in his own gardens, and 
severely to reprove any of his people who were idle. One incorri- 



LAKEMBA. 32 1 

gible Tongan, who would not be persuaded to work, was made an 
example by being excluded from church-membership for idleness. 
His remonstrances were in vain, as the sin of " working not at all/' 
after faithful warning and entreaty, could not be allowed in the 
church. These efforts were not useless. Some planted food, built 
better houses, and were glad to remain at home, and attend to their 
families and religion. But the chiefs led their people forth again 
to war ; the young men delighted in dancing and other evil prac- 
tices. Even to the present time — though the missionaries, and 
King George and other chiefs in Tonga, have seen and tried to 
prevent the evils done to Fiji by Tongans — they are a source of 
difficulty and trouble. They are a fine race, well-built, powerful, 
and intelligent, and succeed amazingly in gaining influence wher- 
ever they go. Generally the Tongans are well disposed to the 
missionaries, and have cheerfully helped in conveying them from 
island to island ; they have always been ready to protect them from 
Fijian insult ; and have interfered, at considerable trouble, expense, 
and risk of life, on several islands where teachers have been killed, 
injured, and robbed, and Christian Fijians have been persecuted 
and murdered. There are also many Tongans who have well 
exhibited the principles of true religion, commending it by word 
and deed ; besides a goodly number of most devoted men, who have 
greatly promoted the cause of Christ in Fiji as native agents. 

When the reinforcement of the mission staff came in 1844, the 
Rev. R. B. Lyth was appointed to Lakemba, for which place he 
was peculiarly fitted, having resided so long in the Friendly Islands, 
and being therefore well acquainted with the Tongan language. 
Mr. Calvert, who was much reduced by his long sickness, soon 
recovered under the skill and kind attention of Mr. Lyth, whose 
labours in every department of the mission were very sue cessful. 
There were now nine hundred and sixty-three church-members in 
the circuit, and many more under instruction. 

In October, 1845, Mr. Lyth writes to the General Secretaries, 
under the head of " Missionary's Engagements," as follows : — 
" These are exceedingly numerous, but not easily described. We 
have much of ' weariness and painfulness ■ from day to day. Our 
circuit duties are onerous, so that we are often wearied in, though 
not of, our work. We cannot command our time, being liable to 
continual calls from all kinds of people to meet their various wants, 
some reasonable, many unreasonable ; so that our time for trans- 
lating, etc., is very limited. This place being generally full of 

21 



322 MISSION HISTORY. 

visitors from Tonga in quest of canoes, makes it quite a place of 
traffic and excitement. We have many calls from the sick, both 
Christian and heathen ; and, there being several large Fijian towns 
on the island, this duty alone occupies a large share of our time 
and attention. Our toil thus spent is not lost. Several heathens, in 
the course of the passing year, have renounced their heathenism, 
and attached themselves to us in their afflictions ; and the rest are 
led to think favourably of Christianity through our intercourse 
withvthem in this respect." 

In November of the previous year Toki, the king's brother, had 
died suddenly, and, in spite of every effort on the part of the 
missionaries, his principal wife was strangled. This chief resolutely 
opposed Christianity to the last. He drank yaqona to such excess 
that his body was covered with a white scurf. In the following 
month Lajike, the head Tongan chief, of equal rank with King 
George, died at Lakemba. He was a professed Christian ; but had 
led an idle and unprofitable life, and his end, in the midst of his 
days, was with little hope. It was found impossible to prevent the 
observance of many heathen abominations at his funeral. 

The district meeting in 1845 proved, like those previously held, 
to be a source of much good and encouragement to the missionaries, 
who were greatly cheered by thus meeting together, and strengthen- 
ing one another's hands in the Lord. The following is an extract 
from one of their journals : " July 6th. During our district 
meeting Mr. Hunt preached by far the best sermon I have heard 
from any person on entire sanctification, and decidedly the best 
sermon I have heard him preach on any subject. i Best of all is, 
God is with us.' His saving truths are clearly declared and pressed 
upon us, accompanied with the Holy Ghost and with power. This 
is by far the most spiritually profitable district meeting that we 
have had. It is very evident that our brethren at Viwa have been 
much with Jesus during the year. I hope Mr. Hunt will publish 
his > Thoughts on Entire Sanctification/ He has written copiously, 
and, I am sure, in a way that cannot fail, by God's blessing, to tell 
effectually on English Methodists. I trust that we all shall be 
much in earnest for full salvation, and shall be God's living wit- 
nesses when sin is all destroyed. What a help in, and blessing to, 
our work ! May the Lord wholly sanctify, and preserve us in that 
state of salvation, even to the coming of our Lord Jesus ! " 

About this time a Welshman, who had been under the influence 
of the Romish priests, received medicine for his sick child, and 



LAKEMBA. 323 

teaching for himself, from the missionaries, whereby his faith in 
popery was greatly shaken, so that he afterwards became truly 
converted to God at Vavau. An American also came to La- 
kemba, and was led to seek the pardon of his sins through Christ, 
in whom before long, he greatly rejoiced, and lived a good and useful 
life. 

The work was now fairly progressing in the islands, and in some 
of the towns on Lakemba the Gospel was preached " with the Holy 
Ghost sent down from heaven" in a remarkable degree. Some 
showed great distress on account of their sins, and wept bitterly, 
not sleeping because of their sorrow. Many who had hitherto 
stood aloof were induced to seek earnestly their own salvation. 
Services were held frequently ; and in one village nearly all the 
people began to seek the Lord. Among the number was Jane, the 
wife of a chief of high rank, and daughter of the king. She was 
already a church-member, but had not yet felt a thorough change 
of heart. Now, however, she obtained this, and rejoiced greatly 
in God. Immediately she went to the king her father, and found 
several persons with him. Sitting down by his side, and leaning 
against him, she said, " Sire, I have come to beg of you to abandon 
heathenism and embrace Christianity. Heathenism is false and 
useless ; religion is good, and a very great matter. I now know that 
P religion is good. The Lord has worked mightily in my soul. I now 
know the excellency of religion ; and I have therefore come to 
beseech you to turn from falsehood to truth." She wept much. 
The king said, " Have you only now found that religion is good ? w 
She replied, " I have only known well about religion a few days. 
The Lord has changed my heart. Had I known before, I should 
have come to you. On finding the power, I felt great love to you ; 
and I have now come before you to beg you at once to decide/ 
He said, " You are right and true. Most of our relatives are on 
your side. I shall wait a little longer, and then decide. I build 
no temples. I do not attend to heathen worship. There are only 
a few of us remaining heathens." 

There were many such instances, where those who had received 
good themselves were thus zealous in trying to turn their relations 
and friends to the Lotu. All this roused much opposition, especially 
on the part of the French priests, who, publicly and from house to 
house, opposed the missionaries and their work, but without avail. 
Another case now occurred of a lady of rank being cured of her 
sickness by the treatment of the missionaries, after every heathen 



324 MISSION HISTORY. 

method had been tried in vain. This alsb had a good effect ; and 
the adherence of the higher families to their old religion was 
greatly shaken. Very few priests could now be found to carry out 
the deceptions and services of the temples, and Toki, the bitterest 
enemy to the truth, was no more. 

At this crisis Lakemba was threatened with war from Mbau, and 
great excitement prevailed. In former times the temples would have 
been visited with offerings, and the priests consulted ; but now 
many of the temples were empty, and no priests to be found. 
Vigorous measures were adopted to fortify the town ; and several 
serious conversations were held in the king's house on the expedi- 
ency of all becoming Christians. The missionaries and their people 
were on the alert, and on Friday, January 9th, 1846, the king 
announced that on the next Sabbath he would, for the first time, 
worship Jehovah ; but his heathen friends once more dissuaded 
him. Under the pressure of growing excitement, the Sunday follow- 
ing was fixed for the king's formal profession of Christianity, and 
everything went well till the Saturday, when the counsels of heathen 
chiefs were strongly backed by the Romish priests, who preferred 
Tui Nayau's remaining a heathen to his becoming a protestant, 
and once more the king drew back. Not so, however, Wetasau, 
the chief next in rank. He had formerly been very obstinate in his 
resistance to the truth,, but now his mind was changed, and nothing 
could longer deter him from the Lotu. On hearing that the king had 
again changed his purpose, he resolved to wait no longer, but on 
the Saturday evening declared himself a convert to Christianity, by 
kneeling before God in his own house, while one of his Tongan 
friends prayed with him. On the following morning he sent to 
request the missionary to come and conduct service in the house. 
This was a bold step, and began a new era in Lakemba. Thou- 
sands of times had religious conversations been held within the 
king's town ; but, as yet, no public service had been allowed there. 
Now, however, a large house was opened for the purpose, and a 
good number came to hear. The king settled down again in the 
old way ; but gave orders that there should be no beating of cloth 
or other noisy work done in his town on the Sabbath, that the 
Christians might not be disturbed at their worship. Wetasau 
remained faithful in his profession, and thus all men saw that they 
might now lotu with safety. A Tongan, of whom the king was very 
fond, was sent as teacher to the chief, and the king gave leave for 
a site to be chosen in any part of the town for a chapel, and even 



LAKEMBA. 325 

went so far as to order the country people to help in plaiting sinnet 
for its construction. 

But as yet Wetasau could not be baptized or received as a church 
member ; for he continued a polygamist. In his defence he urged 
that many wives were necessary to produce the cloth required as 
tribute to Mbau, — a point on which the King of Lakemba was, of 
course, very strict. Two years and a half of diligent teaching 
passed after Wetasau's profession of Christianity before he yielded 
to his conviction of duty and was properly married to one wife, the 
mother of several fine children. Upwards of ten women were thus 
discarded ; but they were all soon married to other husbands, and 
led far happier lives than before. The chief was now received on 
trial as a church-member, and his decisive conduct was felt to be a 
keen reproof to the king. After a time he was fully admitted by 
baptism, taking the name of William. He was greatly altered, and 
tried to do good. Once he had to be excluded from church-member- 
ship on account of his engaging in unrighteous war ; but he became 
penitent, and was again received. His daughter was a very fine 
girl and much in earnest about religion, being made useful in lead- 
ing many of the girls daily to school ; and she afterwards married 
a teacher. In 1856 Wetasau was lost at sea. 

In October, 1846, Mr. Calvert was once more left alone at 
Lakemba, Mr. Lyth having gone to Viwa to help in carrying the 
Scriptures through the press. In September, 1847, the Rev. John 
Malvern arrived, and began his missionary labours at Lakemba, 
where he soon succeeded in getting together a large school near the 
station, attracting the children by singing, marching, pictures, and 
an improved method of teaching. This answered so well that the 
same effort was made in several country places, and on other islands. 
Mr. Malvern's efforts in this department were made eminently use- 
ful, while the mission owes much to his assiduous and untiring 
attention in the training of local preachers, teachers, and other 
native agents, his faithful and zealous preaching, and his affec- 
tionate pastoral watchfulness. 

This year Julius Naulivou, a Tongan preacher of great worth, 
died. He had been removed when very young to Fiji, and adopted 
by a former king of Lakemba, so that his rank and influence were 
more than common. Having returned to his native land, he be- 
came converted to God, whereupon his desire was strong to go and 
tell the cannibals among whom he had been living of " the unsearch- 
able riches of Christ." He accordingly went back to Lakemba, 



326 MISSION HISTORY. 

where, though in delicate health, he continued working hard in 
connection with the mission. His knowledge of the Gospel was 
clear, and his statement of it intelligent and effective. One of the 
best of the native missionaries was one of his converts, and, no 
doubt, many more received lasting good under his preaching. His 
last illness was short. The day before he died he said to Mr. 
Calvert, "I have long enjoyed religion, and felt its power. In my 
former illness I was happy ; but now I am greatly blessed. The 
Lord has come down with mighty power into my soul, and I feel 
the blessedness of full rest of soul in God. I feel religion to be 
peculiarly sweet, and my rejoicing is great. I see most clearly and 
fully the truth of the word and Spirit of God, and the suitableness 
of the Saviour. The whole of Christianity I see as exceedingly 
excellent." So he continued in praise and loving thankfulness for 
some time, testifying to the power of the blood of Christ to cleanse 
from all sin. Calmly, and without a fear or murmur, this good man 
awaited death, and on the 29th of October gently " fell asleep." 
Julius had long prayed for the conversion of his brother by adop- 
tion, Wangka-i-Malani. His peaceful death greatly struck the 
Fijian's heart, so that he at once lotued, and several more, under 
the same influence, turned from heathenism to serve God. 

Early in 1848 a large chapel was built and opened for Divine 
service in Nasangkalu, the third town on Lakemba. This place 
belonged to the late chief Toki, who had forbidden the people to 
lotu ; but now Wetasau aided the work, and Wangka-i-Malani 
accompanied the missionary to the opening services, and earnestly 
exhorted the people to become Christians. Philemon Sandria, the 
teacher here, had formerly been a notorious robber ; but now, to 
the astonishment of all who knew him as a heathen, he was not 
only honest, but suffered the loss of his own property, and endured 
patiently many outrages which formerly he would have angrily 
resented. He had worked very hard and successfully in preaching, 
and in building the chapel. Once he was attacked severely by 
pleurisy, but recovered under Mr. Lyth's treatment. After the 
opening of the new chapel much good was done, and many were 
led to serve God, and some to go out as teachers into other parts. 

There is a settlement on Lakemba called Levuka, which is 
inhabited by the Levuka people, a sailor tribe, under the rule of 
Mbau, but of great service to the King of Lakemba in voyaging to 
different parts of his dominions. The connection of these people 
with Mbau gave them great power, and their insolence and tyranny 



LAKEMBA. 327 

were fostered by the timid submission of those whom they visited, 
and from whom, while executing the king's business, they always 
managed to exact a considerable amount of food and property for 
themselves. It was thus that these rovers gained their lawless 
livelihood, since their frequent absence from home prevented them 
from tilling the soil. Their women were skilful in the making 
of pottery, and the carrying on of trade ; they were also good 
sailors, and often accompanied the men on their expeditions. The 
position, impudence, and industry of the whole community raised 
them into a better and wealthier condition than their neighbours, 
among whom they had a half Jew and half gypsy reputation. The 
dwellers at the mission station had often proved, to their cost, the 
cleverness of the Levukans in stealing, when they came to offer 
food and various articles for sale. 

One of the Levuka chiefs was a man of mark, distinguished by his 
energy of character and desperate hardihood in voyages and war, 
as well as by his unscrupulous treachery. At Mbau he was in high 
repute, and his counsels were greatly respected by the powerful 
chiefs of that kingdom ; but elsewhere his name was a word of fear, 
and in many a village and household he was hated for the outrages 
he had wrought. He was leader of the brutal attack on part of 
the crew of the schooner Active, who were murdered and eaten. 
Among this man's strongest passions was an intense hatred of the 
Tongans and Christianity. Again and again did he exert at 
influence at Mbau, to bring about a rupture with the Tongat 
settlers ; but in vain ; for these strangers were valuable, anc 
generally considered difficult of control. But the Levukan's efforts 
to put down the Lotu met with greater favour in the councils of 
Mbau, where the celebrated Verani exercised all the great power 
given him by his position and extraordinary vigour of character. 
The king and chiefs showed all willingness to join in any scheme 
whereby the new religion might be destroyed in the dominions of 
Lakemba ; but year after year every plan was defeated or delayed. 

One evening Mr. Calvert had a favourable opportunity of talking 
with the famous Levukan buccaneer, when he urged upon him the 
claims of religion, unfolding the truth, and commending it to his 
serious consideration. The chief listened attentively, and again 
came to inquire more fully. As he inquired, he felt that the truth 
thus taught aroused and troubled his conscience, and before long 
that man of rapine and blood was bending before God, in humble 
penitence, acknowledging his sins, and earnestly pleading for par- 



328 MISSION HISTORY. 

don through the atonement of Christ. The stout heart of the 
lawless one had yielded to the power of the Holy Ghost, and an 
utter change, whereat all wondered, came over him. His distress 
and earnestness seemed proportionate to his former crimes, and 
several of his relatives, and many who had known him as he used 
to be, were led by his contrition to seek mercy for themselves. All 
parts of Fiji were open to him, and many had good reason to re- 
member his visits. But now, wherever he went, people saw that 
he who had stolen stole no more ; that the man of overbearing 
tyranny and treachery was now humble and straightforward ; and 
the wonder was great accordingly. But as yet the Levukan chief 
could not be admitted into the church ; for he had many wives 
who were very valuable to him, being celebrated for the wealth 
they gathered by their work, and the position thus given to the 
husband. He worked hard for the mission, and, as many of his 
own people had become Christians, prepared to build a chapel in 
the town. Some of the Levukans helped him, but most of the 
sinnet and timber, as well as the food and wages of the carpenters, 
was provided cheerfully at his own expense, nothing being spared, 
so that the house of God might be in all respects good. On April 
14th, 1848, the chapel, which was by far the most beautiful in 
that district, was opened for worship. A large congregation was 
crowded together beneath the broad thatched roof, and all seemed 
to feel the importance of religion ; but the feeling deepened, and 
all hearts were greatly moved, when the once-dreaded chief stood 
forth before his people, and deliberately put away his many wives 
in favour of one only, to whom he was there and then married by 
religious contract. His eldest and chief wife, whom he dearly 
loved, and who had been always faithful, was childless ; and she 
herself besought him to select another, the mother of children, as 
the favoured one. The struggle was hard, but the counsel seemed 
good, and he acted accordingly. The step was difficult and bold, 
and, while it fully tested the man's sincerity, produced an effect 
among the many chiefs of Fiji which can hardly be appreciated. 
These were led to inquire more seriously concerning themselves, 
and great good was the ultimate result. 

In the following month Mr. Calvert was removed from Lakemba, 
where he had laboured for nearly ten years. At the time of his 
leaving he wrote : " I have lived in great peace in Lakemba, have 
been on friendly terms with all, and have been connected with a 
most extensive spread of Christianity in Lakemba and its depen- 



LAKEMBA. 329 

dencies. There by far the best part of my life has been spent. I 
feel heartily attached to the people and the place, and could gladly 
spend there the residue of my days, were I directed by God's all- 
wise providence to remain. Lakemba is to me more than all the 
world besides. Yet, where God commands and directs I cheerfully 
go. I only desire to be where He approves, and do what He re- 
quires, for the few remaining days He may employ me. I rejoice 
in my successor, Mr. Watsford. I doubt not that he, in connection 
with my devoted colleague, Mr. Malvern, will be abundantly useful 
at Lakemba. They will have plenty of good work. For three 
separate years I was alone at Lakemba, and twice I was with mis- 
sionaries who came direct from England. I have sailed to many 
of the islands in this circuit in canoes ; to Ono, Vatoa, Ongea, 
Vulanga, Namuka, Oneata, Mothe, Komo, Vuang-gava, Kambara, 
Vanua Vatu, Nayau, Vanuambalavu, Munea, and Tuvutha, inha- 
bited : to Aiwa, Olorua, and Tavunasithi, uninhabited. I have 
walked much on the island, to the various towns. There I have 
had much and long-continued sickness, and much health. There 
our Mary was given back to us when apparently gone. There my 
beloved wife— after the failure of copious bleeding for several times, 
the application of blisters, and cupping with razor and tumbler (in 
the absence of proper apparatus) — was raised again in mercy, in 
answer to earnest and believing prayer. While I have endeavoured 
to be faithful towards God and with men, I have to mourn over 
much unfaithfulness ; and thankfully rejoice that the Lord has 
blessed me, and done all things well. Lakemba ! I love thee ! 
Farewell ! From thee I cannot be separated ! My prayers, 
thoughts, efforts, shall still be towards thee. I hope many thence 
will be the crown of my rejoicing in the day of the Lord Jesus. I 
fear I shall be witness against many who perish after frequent and 
faithful warning. I laboured diligently, I trust, to do the people 
good, temporally and spiritually ; and God accompanied many of 
my efforts with His blessing. My five children born there are all 
alive. Praise the Lord for all His goodness ! O Lord, bless abun- 
dantly, and for ever, Lakemba and all its dependencies ! " 

Things went on well under the care of Messrs. Watsford and 
Malvern. The good results of the first school efforts were seen in 
the coming forward of young men, with good hearts and instructed 
minds, who were ready to help in the mission work. But the two 
missionaries were sorely taxed by the demands of so large a circuit, 
and their labour was much increased by the zealous efforts of the 



33° MISSION HISTORY. 

Romish priests to propagate their doctrines and observances. These 
men, having studied the native character, were most unscrupulous 
in their attempts to win over the people, taking care to interfere as 
little as possible with their indulgencies or prejudices. Occasionally 
they came across the protestant missionaries, and, in one instance, 
an animated discussion took place in presence of the chief of the 
town of Yandrana and many heathens. The priests had reckoned 
much upon the favour of this chief ; but the interview resulted in 
their hasty retreat, and the bringing over of the chief to the truth, 
while a better footing than ever was gained in his large town. 

In October, 1849, Mrs. Watsford, who had long been very ill, but 
had nobly refused to take her husband away from his work, became 
so bad that her speedy removal was necessary, and the whole 
family left Lakemba in the John Wesley for Auckland. This was 
rendered imperative by the critical state of Mrs. Watsford' s health, 
although the Revs. Messrs. Thomas and Turner were then awaiting 
at Vavau the arrival of the mission vessel to take them from the 
scene of their long and successful labours in the Friendly Islands. 
Several children of the missionaries, including the little family of 
Mr. Hazlewood, whose wife had just died, accompanied Mr. and 
Mrs. Watsford to the Wesleyan College at Auckland. 

The removal of this zealous man was a heavy loss to the mission. 
He had taken great pains with Tui Nayau, the king of Lakemba, 
and had won his regard, so that, on the morning of his departure, 
the king went to him, and kissed him, at the same time presenting 
him with a beautiful necklace of whales' teeth, promising that he 
would soon lotu. During the next week he kept his word. For a 
longtime he had been resisting his convictions that Christianity was 
true, and its claims just ; and now circumstances occurred to hasten 
his decision. 

A powerful Mbau chief, who was vasu to Lakemba, had of late been 
much dissatisfied with his visits to that island. He had not been 
allowed the same license he used formerly to enjoy, and, in addition 
to this, Wetasau, who, while heathen, had promised him his daughter, 
now refused to give her up, as she had become Christian, and was 
determined not to go to Mara unless she could be his one and lawful 
wife. Several other girls in the king's town were withheld from him 
on the same grounds; and, to provoke him more, he knew that 
the king fully countenanced this state of affairs. Very soon reports 
came that Mara, with a large army, was on his way to attack 
Lakemba. 



LAKEMBA. 33 1 

At this crisis the heart of Tui Nayau yielded, and on the 19th 
of October, 1849, he made a public profession of Christianity, joined 
by the only remaining heathen priest, and some of his friends. On 
hearing of this the chief of Nasangkalu ordered the drum to be 
beaten for service, and together with many of his people joined, for 
the first time, in the worship of God. The following Sabbath was 
a day of great rejoicing on Lakemba and the other islands whither 
the news had travelled. Every opposition to the whole people be- 
coming Christian was now removed. A meeting of the principal 
chiefs and people was held in the king's house, on the 25th, in order 
to consult on measures for the better government of the kingdom. 
Among other things it was agreed that the common people should 
be respectful to their own chiefs and the king, and that all should 
be industrious. It was further ordered that no petty chief should 
be permitted to impose taxes on the people. 

Mr. Lyth had now returned to Lakemba to fill Mr. Watsford's 
place, and in writing home, after describing the public meeting, 
says : — 

" A remarkable event in the history of Lakemba took place on the day following this 
meeting, which, but for the overruling providence of God, might have ended in very 
disastrous consequences. This was the sudden appearance of a Mbau chief, Mara, 
closely connected with Lakemba, who, having taken umbrage, came with an army of 
three hundred fighting men, with purposes of revenge. Six large canoes anchored at 
midday within musket-shot of the beach, filled with armed heathens ; and nothing but an 
interposition of Divine Providence prevented their landing, and at once commencing the 
work of destruction and murder. The hostile chief, and one or two with him, were 
allowed to land without molestation, and to enter the town of Levuka. He gave orders 
that his army should presently follow him ; but in this he was disappointed. As they 
were attempting to land, a Tongan chief stepped forward, and ordered them back to 
their canoes at the peril of their lives. This threat was sufficient ; a fear from God fell 
upon them, and they did not make a second attempt, but remained in their canoes all 
night,— the beach being strongly guarded, in the meantime, by armed parties of Tongans 
and Fijians. At first fighting appeared inevitable. The chief was very angry ; but at 
length his eyes were opened to see his pitiful position (separated as he was from his men), 
he was glad to submit, and beg for his life, and his heathen friends as glad to be allowed 
to depart in peace. After two days the chief himself left the land, chagrined and disap- 
pointed. Since then three months have rolled over. Baffled and unable to gain assist- 
ance from Mbau, he&ids his only resource now is to submit to the evils he has brought 
upon himself. Whatever grievances he had to complain of (and they were less than he 
had given just cause to expect), he had certainly been dealt with throughout with great 
forbearance and kindness. In alhthese events the hand of the Lord has evidently over- 
ruled, and the pacific disposition of Mbau towards this place, when all looked for trouble 
and war, has tended greatly to confirm the king and his friends in the profession of faith 
in the true God. It is the ' Lord's doing,' and to Him be the glory. The seeing God's 
hand in these events greatly. confirms our own faith amidst the trials and difficulties we 
have to contend with. All these things make our path rough and our work difficult ; but 
the consideration that the ' Lord our God is with us to help us and to fight our battles/ is 
very encouraging. 



33 2 MISSION HISTORY. 

" Since entering on the work of this circuit, in October last, I have made two voyages 
to the neighbouring islands that occupied about a month. We have divided the islands 
into circuits, with our most experienced native teachers for their superintendents, who are 
to visit all the places under their pastoral care every quarter, in order to meet the classes, 
etc. This arrangement will tend greatly to strengthen the hands of our teachers and 
people in places seldom visited. The most that we can hope to do in this extensive 
circuit is to visit each distant place once a year ; and often then our stay must be necessarily 
short. We believe the plan adopted will prove a great blessing, and render our own oc- 
casional visits much more serviceable. Our institution for training young men is in active 
operation. We have an excellent house, in which they are met by myself and colleague 
three times a week, for instruction in reading, writing, and Christian theology. These 
young men, numbering between ten and twenty, are pious and devoted, ardent in their 
desire to be instructed and become useful, — the hope of our churches in Fiji." 

At the same time Mr. Malvern wrote : — 

" Our children's school, which before averaged about twenty in number, has increased 
to upwards of a hundred. Several of these, who are under the care of our wives, have 
lately been deeply concerned about their souls ; and some of them say they are made 
very happy, and that ' Jesus is very precious to them.' The Papists tried every manoeuvre 
to gain the king ; but in vain. They are now using every means in their power to win 
him over to them, or turn him back to heathenism. The Lord rebuke them ! Glory be to 
His name, He has done so ! Every attempt they make to propagate their system turns 
against them. Because they cannot succeed, they have tried what effect intimidation 
would have ; but it is all fruitless. They have told the people that a French man-of-war 
will soon be here, and then they shall be punished for rejecting the Romish religion ; and 
that the whole of their books, including the Bible (their great enemy), shall be collected 
together and burned. They, however, generally find us at hand, to correct any unfavour- 
able impression they can make ; and, by the blessing of God, everything they say and 
do is rendered futile. The Gospel of Christ, in defiance of every obstacle, continues to 
triumph gloriously in these dark places of the earth. The Redeemer seems to have claimed 
Fiji for His own. The heathen are continually throwing away their idolatry, renouncing 
the superstition of their fathers, and embracing the religion of the Saviour. Heathen 
temples are everywhere to be seen tumbling into ruins ; and their votaries, instead of 
being deluded and tormented by their deceptive oracles, are found worshipping in the 
temple of Jehovah, and consulting ' oracles Divine,' which are able to make, and have 
made, many of them ' wise unto salvation. ' Great numbers, at present, are mere pro- 
fessors of Christianity. We do not pretend to say that they possess vital religion ; yet 
even they are very much better than they were in their heathen state. But there are 
many — and their number is constantly increasing — who have truly repented, and have 
believed on the Lord Jesus Christ, and are saved. They well know what it is to have 
their sins, which were many, all forgiven them, and from day to day are happy in the 
love of God. The work of this extensive circuit has become far too much for two mis- 
sionaries to attend to. We are often greatly perplexed to know what to do in order, to 
meet the pressing demands of the people, who on all hands are begging for teachers to 
instruct them. The Lord has raised up considerable native help ; but there are several 
places that we cannot possibly supply." 

The want of more help was painfully felt by the two missionaries, 
who laboured most devotedly to give, as far as possible, the care 
and teaching which the growing claims of their circuit required. 
Their voyages were frequent, long, and often perilous. On one 
trip Mr. Malvern was at sea three nights in a frail canoe, At the 



LAKEMBA. - 333 

island of Totoya he found things in a cheering state. There were 
about three hundred who professed Christianity, and fifty-nine 
church-members, who showed great earnestness as well as intelli- 
gence in their religion. No missionary had ever visited the island 
before ; yet everything was orderly and encouraging. Twenty- 
eight persons were baptized on this occasion. 

From the district meeting of 1850 an urgent request was sent 
to the Committee at home for two trained schoolmasters, one for 
each main division of the group. The want of such men was greatly 
felt, to leave the missionaries more at liberty for preaching and the 
care of the general interests of the churches. 

In October of this year Mr. Malvern visited the little island of 
Thikombia, where he found all the inhabitants dwelling in one 
town on the top of a high rock, one of the sides of which formed 
a fearful precipice. Yet here the people, with their children and 
their pigs, lived and roamed about in perfect security. No one had 
ever fallen over the cliff, except four women who jumped down, to 
destroy themselves ; and only two of them were killed. In this 
eyrie village the religion of Jesus had found a resting-place, and 
there were many who, from their high rock, beheld Him, and lived 
daily in prayer and praise. Mr. Malvern found the teacher's health 
rapidly failing ; but his mind was very peaceful and happy. 

Mango was the next island visited. Here the missionary was 
also cheered by evident progress ; and, in one day, baptized twenty- 
nine adults and nineteen children, and married twelve couples, 
besides preaching and administering the Lord's Supper. On the 
next day his purpose of going directly home to Lakemba was changed 
by a contrary wind, which induced him to visit Nayau, about thirty- 
five miles off, which, after a rough voyage, he reached at sunset, very 
thankful that the canoe had not been shattered by the violence of 
the waves. With reference to this, Mr. Malvern writes : " Soon after 
our arrival I saw that it was the hand of the Lord that had brought 
us hither. I found the Lotu in a better state than at any place to 
which I had been. Nearly the whole of the adults on the island, 
I should judge, are in possession of, or are earnestly seeking, salva- 
tion. One of their leaders said that twelve months ago they 
were like a canoe with her point unsettled — first shifting this way, 
then that way, instead of sailing direct for the land she was bound 
for ; but now they are mua donu ( 6 sailing straight'), their minds 
fixed for serving God, and getting to heaven." On Sunday, the 
27th, Mr. Malvern met and examined the society, greatly to his 



334 MISSION HISTORY. 

satisfaction ; preached, and administered the sacrament of the 
Lord's Supper to the members, and baptism to upwards of one 
hundred persons. The next day several more were baptized, and 
seven couples married. 

November 21st, Mr. Lyth writes : " Respecting Lakemba, we have 
gratefully to acknowledge the continuance of a very gracious influ- 
ence in our religious services, a greater demand for books than we can 
supply, and a diligent attention to reading. I have just attended to 
the quarterly visitation of the fourteen classes connected with our 
principal chapel here, and have had, in many instances, cause for 
gratitude, in seeing the grace of God at work in the hearts of the 
people who, a few months ago, were far from God and righteousness 
in others, the evidences of a sound conversion and growth in grace. 
Persons are applying almost every week for admission into our 
society. Connected with our institution for training native agents, 
we have between twenty and thirty of different ages, all anxious to 
improve, and diligent in attending brother Malvern's writing class, 
as well as my weekly lecture on theology. All these can read the 
Scriptures, and most of them give satisfactory evidence that they 
have received the truth in the love of it, and are made partakers of 
the Holy Ghost." 

Mr. Lyth writes, 'March nth, 1851 : " In the close of December 
last I had a narrow escape from being clubbed by a popish youth, 
who is called the king's son. His name was Puamau. He had 
occasionally called at my house, and received some marks of kind- 
ness from me. On this occasion he and I were in our chapel alone, 
with the exception of two or three boys belonging to our mission 
school. He had pushed by me at the door where I was standing, 
and, with his club in his hand, in an insolent manner walked into 
the chapel. On this part of his conduct I made no remark ; only, 
as my custom is when meeting with those who are deluded by the 
priests, I spoke a few words to him about his religion, to which he 
made no reply. He went up with his club into the pulpit in a spirit 
of bravado. I requested him to come out ; and, on his refusing, 
put him out in a quiet way. He became very angry with me for talk- 
ing to him about popery, and for putting him out of the pulpit ; and 
said he would kill me. Raising his club, he struck the pulpit, and 
then aimed at me, brandishing his club violently over my head, until 
he so worked himself into a passion that the next must have been a 
blow on my head, for which he was preparing to take a deliberate 
aim ; but on raising my hand to defend my head, he altered his 



LAKEMBA. . 335 

intended aim and struck my hand with great force, so as to turn it in- 
stantly black. This done, he was alarmed, and took off. I am quite 
satisfied that a kind Providence alone prevented me from being 
either killed or seriously injured on the spot. Before he became a 
papist he would not have dared to think of such a thing ; but his 
association with a foreigner who lives with the French priests had 
made him capable of doing that which might have (and nearly did) 
cost him his life immediately after. There was a great general 
indignation excited against him, which we endeavoured to repress ; 
and at the same time strong expressions of kindness were shown 
to me by the chiefs and people, both Tongan and Fijian. The king 
made a propitiatory offering for him to me, in connection with beg- 
ging pardon for the injury ; and so the affair ended. The French 
priests the while sheltered the youth, and forbid him coming in per- 
son to beg pardon, — it not becoming Frenchmen to beg pardon of 
Englishmen ! I have only to add, that the blow aimed at me has 
greatly wounded their cause." 

In a letter dated September 15th, 1851, Mr. Lyth gives much 
encouraging news about his large circuit, but also tells of a circum- 
stance of grave importance, which had given the missionaries trouble. 
A vessel was wrecked on the island of Vatoa, and the Christians 
there, instead of killing the crew, as they had done formerly on 
similar occasions, treated them with great kindness, as far as hous- 
ing and feeding them went ; yet were unable to resist the tempta- 
tion of appropriating some of their clothes and property. On being 
written to, the Vatoans expressed great shame at their dishonesty, 
but did not give up the stolen articles. Such a state of things 
could not be allowed to remain unnoticed, and the administering 
of strict discipline was resolved upon. The teacher was put out of 
office and removed to his own land, and another sent instead. Joel 
Bulu, who was returning from the yearly meeting to Ono, was in- 
structed to call at Vatoa, and depose one local preacher and some 
leaders who had been to blame, and to dismiss at once from the 
society all who should refuse to give up the ill-gotten goods. This 
had a wholesome effect. The delinquents wept bitterly, and prayed 
hat they might be permitted to retain their Christian privileges, 
showing, at the same time, their sincerity by handing the stolen 
articles over to Joel to forward to Lakemba. 

On May the 4th of this year, the chief priest of the god of 
Tumbou, and the last of the order in Lakemba, was received on 
trial for church-membership, having long been anxious about his 



33^ • MISSION HISTORY. 

soul. His daughter was already a class-leader, and one of his 
sons a zealous member. 

The Romish priests, finding the truth prospering and their own 
cause at a stand-still, tried in every way to vent their spleen. The 
sheep and goats of the missionaries were shot at by the priests' 
servant ; but this outrage led the king to reprove them severely, 
while all the people were disgusted at such an exhibition of 
unmanly spite, which the perpetrators did not care to deny. One 
immediate result was that the disciples of popery in Lakemba 
fell from about thirty to some five or six, and this notwithstanding 
an addition to the staff of priests. 

By the close of this year the evidences of the triumph of the 
truth as it is in Jesus were wide-spread and brilliant. The people 
were reformed outwardly, being decently clothed, and having 
relinquished their obscene midnight dances and songs in favour 
of the pure worship of God. Their domestic condition was greatly 
improved by the lessening of polygamy. Christianity gave the 
Fijians what they never had truly before — a ho7tie. Those who 
had known Lakemba and its dependencies twelve years ago 
marvelled at the almost universal change which was brought 
about. Scarcely a temple was left standing, and the sacred 
terraced foundations on which they were once, were now cultivated 
as garden plots. Club-law was utterly abolished. A fine chapel, 
to which the people eagerly flocked, graced every town, and not 
a heathen priest was left. About eight hundred children were 
assembled daily in the schools, and nearly two-thirds of the adult 
population were church-members, affording good evidence of their 
desire to " flee from the wrath to come," while a large and growing 
number gave every reason to believe that they were renewed by the 
Holy Ghost. During this and the previous year one thousand 
three hundred baptisms were registered, — eight hundred adults, 
none of whom received this sacrament without having brought 
" forth fruits meet for repentance/' and showed a sincere desire to 
trust on Christ for salvation. Everywhere, too, was found a great 
hunger for the word of God. The mission press could supply but a 
small number of Testaments, and the missionaries were pained in 
being obliged to refuse the people, who were willing to pay well of 
their property, or make any sacrifice, to obtain the Scriptures. 

This circuit was well managed by the two experienced mission- 
aries, who laboured hard to promote the best interests of the 
people. The field was so extensive, and the work so various, that it 



LAKEMBA. 337 

was utterly impossible to do all that was desirable. The appeal to 
England on behalf of schoolmasters was regarded. On the 24th 
of May, 1852, Mr. and Mrs. Collis, who had been trained on the 
Glasgow system, arrived at Lakemba. This was a much-needed 
and most valuable addition to the circuit. Mr. Collis wrote, on his 
arrival : " In Lakemba we find much to encourage. The ground 
for our labour is well prepared, for which great credit is due to the 
Rev. John Malvern ; and we hope that, by the blessing of God, 
our labours in Fiji will not be in vain." Mr. Collis entered on his 
work heartily ; and the benefit of his labours was soon manifest 
among the people, and set Mr. Malvern at liberty from his pains- 
taking and devoted efforts in schools. The missionaries then 
carried out their plans more fully for the better preparation of 
native agents, in which they were materially assisted by the 
improved school privileges. Mr. Lyth had long been deeply im- 
pressed with the absolute necessity of giving special attention to 
all who were employed in instructing others. Native agents of all 
classes, whether visitors of the sick, class-leaders, prayer-leaders, 
exhorters, local preachers, or those who were more fully given 
up to the work as evangelists, pastors, superintendents of islands 
or districts, received the special attention of Mr. Lyth and his 
colleague. He laboured hard, night and day, in season and out of 
season, in public and in private, to render these agents more effi- 
cient. He felt that attention to this work was the special need of 
the time in Lakemba, and that, as the superintendent of the circuit 
and chairman of the district, the duty pre-eminently belonged to 
him ; and if ever man gave himself fully to any object, and perse- 
vered with all possible earnestness in it, Mr. Lyth did in this great, 
necessary, and good work. He acted with the utmost spiritual 
wisdom in the matter ; attending, with great care, to the right state 
of the hearts of those employed. No male or female agent was 
allowed to engage in the sacred work of teaching others who did not 
give satisfactory evidence of having been pardoned and regenerated. 
They were then urged to make progress in religion. A genuine and 
lively work of the Holy Spirit in their own souls was deemed essential 
as the foundation of usefulness. They were exhorted to pay par- 
ticular attention to religious duties, prayerfully reading God's 
holy word, and labouring to get to understand its meaning. The 
labour was very heavy, but the extent of the work demanded 
perseverance, and the good results were everywhere manifest. 
At immense toil, Mr. Lyth prepared a well-digested Teacher's 

22 



33^ MISSION HISTORY. 

Manual : being Instructions and Directions for the Management oj 
the Work of God. This manual was specially applicable to the 
Lakemba circuit, but will be very helpful throughout the Fiji 
district, as the work of God spreads. Plans were adopted for rais- 
ing up an adequate supply of men for the increased demand. The 
circuit was divided into seven branches, with English missionaries 
in the Lakemba branch ; and a native assistant missionary, under 
their superintendence, was placed over each of the others. The 
missionaries and their assistants were all employed in training men 
who gave promise of usefulness. Mr. Lyth's plan for the raising up 
and training of native agents was published in the General Report 
of the Wesleyan Missionary Society for 1854. 

The time of the missionaries being now less occupied by school 
matters, greater attention was also paid to the pastoral oversight of 
the different societies, and many voyages were made in the dis- 
charge of this duty. Several more islands lotued at the close of 
1852. 

The following extracts from a letter written by Mr. Malvern, 
January 15th, 1853, to the General Secretaries, are of interest: — 
u On Wednesday last I returned home from a pastoral visit to five of 

the islands belonging to this circuit The members generally 

are in a good spiritual state I examined all the children's 

schools, and was pleased to find the scholars considerably advanced 
in reading, catechism, and the rudiments of religious knowledge. 
At a solevu ni wili-vola, i schoolfeast,' in Kambara, the children of 
two small villages sang a native hymn very sweetly as they went to 
the chapel, and, after kneeling and chanting the Lord's Prayer, took 
their seats, and began repeating chapters from the New Testament. 
They repeated or chanted three long chapters without the slightest 
mistake. I then stopped them, as I could not afford time to hear 
more. On inquiry I found that they knew two more chapters, and 
were well acquainted with Mr. Hunt's catechism. Seeing that much 
trouble had been bestowed on the children, I commended the 

teachers for their pains, whereby they seemed amply rewarded 

At Vulanga I was amused on looking over the teacher's book of 
circuit returns, to read under the head of ' Number of School 
Children,' first the number of those who were ignorant, and on the 
line underneath nineteen who were vuku, or wise. I said, ( Jacob, I 
want to hear your wise children.' The nineteen were speedily as- 
sembled, and I was highly gratified to find them vukuj for they 
could all read well in the New Testament." 



LAKEMBA. 339 

In the same letter Mr. Malvern gives a touching accoun of a 
visit which he paid to a leper in his little lone hut in the bush. The 
poor fellow enjoyed the comforts of religion, and was pleased with 
the missionary's coming to his hut door to talk about the grace of 
God, and the future renewing of " this vile body." 

In July, 1853, Mr. Malvern left Lakemba to take charge of the 
Nandi circuit on Vanua Levu, and his place was supplied by Mr. 
Polglase, who soon got climatized and tolerably familiar with the 
language, so as to enable him to be very useful in the mission. 

On June 6th, 1854, a remarkable scene took place at Lakemba, 
which Mr. Polglase thus describes : " Our new chapel has just 
been opened, and we held our missionary meeting yesterday. I 
preached two preparatory sermons on Sunday last to large and deeply 
attentive congregations. The meeting commenced at ten a.m. The 
chief next in rank to the king presided, and several of our native 
teachers spoke. It was gratifying to witness the zeal and good sense 
displayed by these men, who, being themselves the fruit of mission 
enterprise, urged tipon the audience the importance of cultivating a 
missionary spirit. In the afternoon we assembled again to receive the 
contributions of the people, who entered the spacious chapel accord- 
ing to their tribes. The king, leading the way, with a few of his 
principal men, presented his ka ni loloma, ' free-will offering/ and 
sat down. Then the people — each tribe accompanied by its chief, 
— chanting as they moved slowly onwards, brought their gifts, con- 
sisting of oil, mats, native cloth, etc., into the house of the Lord, 
gave them into the hands of persons appointed for the purpose, and 
in a very orderly manner retired to their places." 

In 1854 Mr. Calvert again visited Lakemba, where he had spent 
the first ten years of his missionary life. The mission schooner was 
nearly wrecked by the heavy seas on the passage : after great danger, 
he, with his little girl and the crew, got safely on shore. Two days 
after, an examination of candidates for the native ministry took 
place, three for immediate ordination, and two to be received on trial 
for four years. The result of the examination was most satisfactory, 
and reflected great credit on the patient toil of Mr. Lyth and his 
colleagues. On the following day the ordination took place in the 
presence of a large and serious congregation. After a stay of three 
weeks, in which he attended the examination of the schools and 
rejoiced in the general prosperity of the mission, he returned to the 
Leeward Islands, accompanied by several teachers. Twice on the 
journey home the missionary's life was in great peril : once he was 



34-0 MISSION HISTORY. 

nearly struck overboard by the boom in gybing ; and afterwards, 
while staying for the night at Ovalau, savage men lurked about the 
house, awaiting an opportunity to shoot him. He was, however, 
mercifully taken back in safety. 

A letter from Mr. Collis, dated Oct. 4th, 1854, gives a good idea 
of the character and success of his branch^of the work : — 

" There is before me an extensive field of usefulness in the various islands belonging to 
the Lakemba circuit, which I am endeavouring to occupy, as far as practicable, by my 
own personal labours, or through the medium of the native teachers, whom I have the 
opportunity of seeing at certain times, either here or at their own stations. In some of 
the places I have visited I have been pleased in observing very fair imitations of my plan 
of school management. In the school which is under my care there are tokens of good ; 
a growing interest is manifest, and a great desire for knowledge, Scripture knowledge 
especially, which is sought after with eager ambition to excel in understanding the word 
of God. This pleasing trait is more particularly visible in the conduct of most of the 
girls, many of whom have, for some time, been members of society. The children from 
the adjacent towns, about one hundred and twenty in number, I meet three days in the 
week, instructing them in Scripture knowledge, reading, spelling, writing, arithmetic, 
geography, and natural history. Singing, too, forms a part of our regular exercises. In 
the Sabbath schools the attendance is very good, nearly all the children being regularly 
present. On Wednesday in each week I have a school numberingfciearly a hundred, com- 
posed of the older boys and young men from all the other towns on the island. These 
come six or seven miles every week, regardless of wind and weather. Many of them, I 

have reason to believe, are truly C3nverted to God Two of them have just been 

taken by Mr. Calvert to the neighbourhood of Mbau, where teachers and other helpers 
are now much needed. The native teachers, also, who are on this island, as well as young 
men who are designed for this office, have their share of my time and attention. The 
girls belonging to my school are met by Mrs. Collis twice in the week for further religious 
instruction. They also learn to sew, knit, etc. The elder girls from all the towns on the 
island avail themselves of a weekly meeting for instruction in the same things." 

In September, 1854, Mr. Lyth left Lakemba in consequence of 
illness through over-exertion, as well as in consideration of the 
claims of his large family. He had worked hard for fifteen years in 
Fiji, and eighteen months in the Friendly Islands ; and now re- 
moved to Auckland, where he became governor of the Wesleyan 
College for the children of missionaries, and where he afterwards 
laboured with great usefulness as superintendent of the Auckland 
circuit. Mr. Collis, after doing good service in the educational 
department in the Lakemba circuit, in which he became a local 
preacher, was removed to Mbau to take charge of the schools in 
that very extensive circuit. 

After 1854 Mr. Polglase had the management of the Lakemba 
circuit, now very much extended, where he was joined by his brother- 
in-law, the Rev. William Fletcher, B. A. The schools have been 
well kept up, and Mr. Polglase, in connection with the other duties 
of his circuit, paid special attention to the education of the native 



REWA. 341 

agents and young men. This enabled him to send forth valuable 
labourers to Somosomo and its neighbourhood, as well as to other 
islands of Fiji, to meet the demand of missionaries, the claims of 
whose work have grown beyond their power of supply. Thus the 
Lakemba mission is not only prosperous in itself, but continues to 
prove most helpful to other parts of the work, in yielding efficient 
agents for its prosecution throughout the group, as well as in the 
distant island of Rotumah. 



Chapter V. — Rewa. 



IT has already been said that, in 1839, it was decided that the 
printing establishment should be removed from Lakemba to 
Rewa, a town of great importance on Viti Levu, being near to Mbau, 
which was already rising to considerable power ; and having, on 
all sides, a large and influential population. Food, moreover, was 
much more plentiful here than at Lakemba, and the position seemed 
in all respects the best, both for the purposes of the printing esta- 
blishment, and the more thorough working of a mission in the very 
heart of Fiji. 

When Messrs. Cargill and Jaggar reached Rewa in July, 1839, 
in charge of the press, they found this new ground already broken ; 
for the zealous toil and faithful sacrifice and suffering of the devoted 
missionary Cross had not been without fruit. Thus the new comers 
found not only a house built for them, but a small band of noble 
converts who had suffered great losses for Christ's sake, and who 
still remained faithful, though continually threatened and often per- 
secuted. That good man, John Hunt, had also begun his work 
here, and was now removed to open the most dangerous of all Fijian 
missions at Somosomo, for which perilous enterprise he ever deemed 
himself well trained by his six months' residence under the direction 
of Mr. Cross. On leaving, Mr. Hunt wrote : " We have been 
long enough in Rewa to become attached to the people, and many 
of them have expressed a most friendly feeling towards us. This 
made it a trial to part after so short a residence among them, and 
especially as the Lord has been pleased to turn about one hundred 
of them from heathenism to Himself, since we have been in the 



342 MISSION HISTORY. 

circuit. To leave a place where Christianity is progressing is a 
trial, and the accounts we have heard of the Somosomo people 
make the trial still greater. The Rewans speak of them in nearly 
the same strain in which the English speak of Fijians in general. 
But the difficulty of leaving Rewa and going to Somosomo only 
affected us as men ; as missionaries, we thought nothing of the 
privations or trials we might have to endure. We expect to sow in 
tears, as confidently as we hope to reap in joy ; and, therefore, 
trials and privations are words seldom used by us, and things that 
are thought much more of by our dear friends at home than by 
ourselves. The King of Rewa was very kind to us to the last. He 
went with us to the ship, and was evidently affected at parting ; 
and, to show his desire for our happiness, he sent a messenger with 
a present to the King of Somosomo, requesting him to receive us 
and treat us with kindness. He was anxious to keep Mr. Lyth for 
a time to attend to his brother, who is very ill. We were afraid 
that we should have some trouble with him on fhis subject ; but 
when we told him that our reason for not complying with his request 
was our fear of offending God, he submitted, seeing the danger of 
our acting contrary to what we believed to be the will of God." 

The number of members belonging to this circuit when Mr. 
Cargill arrived was twenty-four, and nine on trial, besides a hundred 
and twelve nominal Christians, about half of whom belonged to 
Viwa, a small island to the north. When the violent opposition of 
the heathen was remembered, this hold of Christianity, even upon 
so few, was considered to be no small success. While cheered 
with this, the newly arrived missionaries soon had to endure hard- 
ship and trouble from the natives. Several cases were opened, 
and some of the contents stolen, in the passage of the goods on 
board canoes from the vessel to the shore. Other cases were in- 
jured in the attempt to open them. On one of these trips, when a 
missionary was present, two chiefs went ashore from the canoe 
before reaching the proper landing-place, and proceeded into the 
bush, ordering that a case on which the missionary stood should 
be brought to them. The case was very heavy, and they supposed 
it to contain hatchets ; but, not being able to move it easily, it was 
broken open, and, to the disappointment of the thieves, was found 
to contain portions of the printing apparatus. Another case, 
larger, and lighter, was then removed and taken to the two chiefs, 
after which the canoe proceeded. On being told of this bold 
robbery, the king was very angry, and caused the case to be returned 



rewa. 343 

the same evening, with its contents, minus three reams of printing 
paper. 

The king, though well disposed to the Lotu, was still a heathen, 
and his chiefs and priests were bitter in their hatred of Christianity ; 
Ratu Nggara-ni-nggio ("cave of a shark"), the king's brother, 
heading the opposition with resolute determination. No place of 
worship had, as yet, been built, and at the open-air services the 
preacher and the congregation were sometimes pelted with stones ; 
and a man who had dared to open his house for religious worship 
lost his goods, and was threatened with death. On application 
being made to the king for the erection of a chapel, he received the 
proposal favourably, and gave a piece of ground for the purpose 
near the mission premises, which were built on the side of the river 
opposite to the town. He also paid a whale's tooth for a house, 
the posts of which were to be used in the new chapel. This 
roused the heathen party still more, and Ratu Nggara vowed that 
he would kill any man who dared to help in the building. This 
man was of high authority, very daring and passionate, and both 
the missionaries and the king thought that it would be wiser to let 
the matter wait for the present. 

In September a violent form of influenza made its first appearance 
among the people, and brought many of them very low. Among 
the sufferers were the king and queen. This was an anxious time 
for the mission families, as there was a prevailing opinion that the 
disease had been brought by English vessels, while many said that 
it was a just visitation of punishment from the God of the foreigners. 
The missionaries and their wives, however, worked diligently to 
relieve the sick, thus proving their hearty good-will to all, and 
giving successful help. 

Early in the morning of October 2nd loud and doleful lamenta- 
tions announced the death of the king's brother, for whose sake 
he had wished to retain Mr. Lyth. Many horrible customs were 
observed on this occasion, which proved to the missionaries that 
they were now among a much more barbarous people than the 
Lakembans. A fortnight after they were startled, while praying 
at a leaders' meeting, by the reports of three muskets, and the 
whizzing of the balls very near to some in the place. Ratu Nggara 
and two companions (one of whom has long since become a Christian) 
were determined to put an end to the new religion at once by shoot- 
ing the missionaries on their return across the river after the service. 
While lying in wait, the leaders said, " Let us not shoot the mis- 



344 MISSION HISTORY. 

sionaries ; let us stay for the Tongans." In this design they were 
disappointed ; and, returning late at night, these reckless men fired 
their muskets through the place where the Christians were at wor- 
ship. But God protected His people, and none were hurt. Next 
day a fire broke out near the mission premises, and the people 
came flocking round, hoping that it would spread ; and many were 
so eager for plunder that they swam across the river, running the 
risk of destruction by the sharks, which are numerous there. The 
mission-houses themselves were protected by another brother of 
the king, named Thokonauto, or, as he liked to be called, Phillips, 
who could speak English, and was friendly in his conduct. He 
now kept the people from approaching the premises, and thus foiled 
the attempt of his persecuting brother Ratu Nggara, who tried 
three times to cross the river, but was prevented by the canoe 
sinking each time. On the 21st Joel Bulu begged the missionaries 
to take the open-air service, as he feared the stones, which were 
now thrown more than ever at the Christians. They consented, 
and were pelted by volleys of large stones, some more than two 
pounds in weight. It was well known that Ratu Nggara took the lead 
in urging them to this attack, which, however, failed ; for, though 
the stones fell thick and heavy no one was hurt, or moved away 
until the service was finished. 

Their dangers, which became more frequent, kept the mission 
families in alarm ; nor were they re-assured when, on the 31st, they 
were awakened by strange noises on the other side of the river. 
On running out they saw, for the first time, the horrid sight of the 
dragging of human bodies, seventeen of which were just being 
handed out of a canoe, having been sent from Mbau as the Rewa 
share of two hundred and sixty persons killed in the sacking of 
towns belonging to Verata. One of the corpses was that of an old 
man of seventy, another of a fine young woman of eighteen, the 
others being of youths and strong men. All were dragged about 
and subjected to abuse too horrible and disgusting to be described, 
and the sight of which gave the terrified spectators across the river 
such a shock as they did not get over for many days. One of them 
says, " The scene appeared to the imagination as if a legion of 
demons had been unchained, and let loose among the people, to 
revel in their degradation and misery, and to lash their passions 
into a storm of imbruted or diabolical barbarity." The king did 
not himself partake of any of these seventeen bodies, he having 
abandoned the practice on the arrival of the first missionary. 



rewa. 345 

A few days after, the Rewans set out to destroy a town on the 
island of Mbengga, about thirty miles distant. One of the party 
and three of the besieged were killed. The position of the town 
defied the resources of Fijian assault ; but the people submitted to 
their chiefs and capitulated, offering two women, a basket of earth, 
whales' teeth, and mats, to buy the reconciliation of the Rewans, 
who returned in high glee, shouting and dancing, to celebrate their 
victory. It is remarkable that, even in such scenes as this, the 
influence of the Gospel began to show itself. While at Mbengga 
the king would not let his people fight on the Sabbath, lest they 
should offend Almighty God ; and when a nominal Christian went 
out with a foraging party on that day, and got his foot cut by a 
sharp bamboo placed for the purpose by the people of the island, 
the king said, " That is the proper reward for breaking the Sabbath." 

The missionaries continued to use every means to influence the 
large population around them, by conversation with those who 
visited the station for the sale of food, or out of curiosity. They 
also paid frequent visits to the villages and towns ; and, in Decem- 
ber, went twenty miles up the river to see Savou, the chief of 
Naitasiri, a town of considerable importance. Savou received them 
with great kindness ; and, as soon as he could get rid of an old 
priest who was present, talked very freely with them. Both he 
and his wife seemed much struck with the singing and prayer at 
family worship, as conducted by the missionaries, who then retired 
to the best part of the chiefs house, which had been prepared for 
their lodging. Savou was very anxious to retain them for another 
night, and expressed a wish to make their canoe sink with presents. 
It seemed hard to leave the mission families alone, while things were 
so unsettled at Rewa ; but the present opportunity for doing good 
was so remarkable that the missionaries resolved to stay. The next 
day they went, in a small canoe, some miles higher up the river, 
calling at several villages on its banks, preaching the Gospel every- 
where. Savou did not consent to receive a teacher, or decide to 
become a Christian ; but the visit was not lost, and he often spoke 
of it afterwards with gratitude. He exercised a very favourable 
influence on behalf of the mission work, which he was able to do 
in consequence of his high rank and near relationship to the chiefs 
of Mbau and Rewa ; his wife also was daughter of Tanoa, the old 
Mbau king. When the Lotu was established in Mbau, Savou be- 
came a Christian. During this first visit the missionaries were 
treated with all hospitality, and returned home with their canoe 



346 MISSION HISTORY. 

laden with 2,500 heads of taro, as an expression of the chiefs 
esteem and thanks, both he and his wife accompanying them to the 
bank to take an affectionate farewell. 

The mission station had now become the centre of a small settle- 
ment ; for several Tongans had built houses near, one of which was 
used as a place of worship. Some few Rewans also dared to come 
out from among the heathen, and make their home near the mis- 
sionaries, to whose teachings they gratefully listened ; while others 
who were sick, came to live across the river, that they might get 
the benefit of medical care. Joel Bulu, who had been brought from 
Lakemba, to help in printing, gave the little settlement the name 
of Zoar : " For," said he, " at the heathen places the people are 
diseased, and they cannot cure them ; and their souls are sinful, 
and they cannot save them ; but when they come here, they get 
a cure for body and soul; their bodies are generally healed, 
and, receiving instruction, they believe in God, and their souls live 
thereby. Therefore this place is a true Zoar." 

In the ! early part of 1840, at the time when rough weather is ex- 
pected, and when the missionaries had learned the importance of 
propping up and tying down the houses, a fearful storm of wind and 
rain vjsited the island, making the river overflow and flood all the 
flat country round. Great destruction was caused by the waters 
sweeping on towards the sea, bearing with them the spoils of banana 
and taro beds, besides large trees torn up by the roots. The houses 
of the common sort, which were built on the level of the ground, 
were deluged ; so that the people had to live on shelves, diving 
under water to pass through the low doorway, or making openings 
in the building higher up. The superior houses, which were built 
on a raised foundation, and of a stronger construction, escaped 
being flooded by the waters and blown down by the wind. One of 
the mission-houses was of this kind, having been erected on a 
foundation raised for a chiefs country dwelling, but which was still 
unoccupied when the missionaries came. Some of the thatch was 
blown away at each end of this house, so that the centre apartment 
was the only dry place, and became the asylum for the missionaries 
and their wives and five children, while the wives and children of 
the teachers and the servants were all collected within the same 
enclosure. Goats, pigs, ducks, and fowls also gathered for shelter 
within the house. Before the fury of the storm abated two expert 
swimmers came with a message from the king, offering a place of 
refuge, in case the mission-house should fall. As soon as the 



rewa. 347 

tempest stilled, the king and other chiefs came across, bringing 
presents of food ; and the missionaries made a voyage in a canoe 
round their premises, where they found the fences thrown down, 
much property injured, and some altogether destroyed. 

Among other devastation caused by this unusually heavy storm 
a yam-bed belonging to the king was much injured. He therefore 
ordered the yams to be dug up, and taken as a token of his love to 
the missionaries. This caused great surprise among his people, who 
remonstrated with hi*i for taking up the yams before the time, and 
before the offering of the firstfruits to the gods. The king, however, 
was resolute, saying, " The gods of Fiji are false and weak ; and as 
they have not prevented the earth from being washed away from 
my yams, I will not present these yams to them, but present them to 
the ambassadors of the true God." 

In April Mr. Cargill had a severe attack of inflammation, became 
delirious, and seemed about to die. But God blessed the slender 
medical means which were at command, and the missionary re- 
covered. One day, during his illness, a great uproar was heard 
across the water, and hundreds of people were seen running out of 
the town, and crossing the river, some in canoes, and some by 
swimming, armed with clubs, spears, and muskets, all savage and 
excited. On inquiry it was found that the mbati, the king's warriors 
from the various towns, who were assembled to be feasted by the 
Rewa chiefs, had quarrelled among themselves. On former occa- 
sions the numerous companies of these defenders of Rewa had been 
fed separately : on this occasion provision had been^made on a large 
scale, in order to show respect to all the soldiers on one day. A 
dispute arose as to the place assumed by one party. Neither would 
yield. Clubs were to decide. The Rewa chiefs had taken the pre- 
caution of being ready to quell any outbreak, and at once fired upon 
the disturbing parties. The most guilty found their quarters too hot 
for them, and hastened away, the Rewa people firing on them with- 
out any care, so that some of the balls fell on the mission premises, 
which was an additional cause of alarm and excitement, especially 
when the principal missionary was lying so ill. Poor Mrs. Cargill 
feared for the children, and placed one behind a chest of drawers 
filled with clothes, and the others behind the large posts of the 
houses, to shelter them from the balls. Things remained in an un- 
settled state, and a watch had to be kept nightly ; but the matter 
was at last set right, though not until several lives had been 
sacrificed. 



34$ MISSION HISTORY. 

Printing, and the whole of the regular mission work, was inter- 
rupted for a time, by the labour necessary in repairing the injuries 
done by the late storm. The large house had to be rebuilt, and Mr. 
Cargill and his family sought shelter in a temporary dwelling erected 
by the Tongans. The natives had now abetter chance of indulging 
their thievish habits, as the stores had to be packed away, for a time, 
in the houses of the Tongans ; and many things were stolen. 

In the meanwhile, among all these trials, the missionaries and 
teachers had constant intercourse with the chiefs and people, who 
learned much from casual instruction, as well as from the manner 
of life and patient continuance in well-doing which were daily 
exhibited. Much of that preparatory work which has to be done 
among such dark barbarians, was effected. Trials did not dis- 
courage ; but many things cheered and stimulated to prayer, 
preaching, and visiting. In May a Rewa chief of rank, in spite of 
the opposition of many, publicly avowed himself a believer in 
Christianity, and abandoned his usual offerings to his priest and 
god. The king himself also attended one service, declaring that all 
he heard was true, and that his own worship was false. He also 
spoke kindly to the chief who had become Christian. At the town 
of Suva, about eighteen miles from Rewa, a man who was ill had 
become Christian. This was an opening for paying a mission visit. 
The missionary called upon the chief Ravulo, who is of high rank 
in Fiji, being related to Tanoa of Mbau. He consented to a reli- 
gious service being held on the Sabbath in the large strangers' house ; 
but, before the time arrived, he sent a messenger to tell the mission- 
ary that he himself intended to become a Christian, and wished the 
service to be at his own house. A considerable congregation met 
there, and several joined with their chief in bowing before the true 
God. Both he and his queen became very earnest, and soon learned 
to read. The work spread and prospered in Suva, greatly to the 
joy of the missionaries, who had long seen the advantage of having 
the direct help of some powerful chief, both to countenance the 
Lotu, and to relieve the heavy burden of many temporal cares. 
When Ravulo heard that posts were wanted for building at Rewa, 
he had some very good ones prepared and sent to the station, receiv- 
ing in return a coat to wear on the Sabbath. 

About this time the Peacock, United States exploring ship, in 
command of Captain Hudson, called at Rewa, and took away 
Veindovi, the king's brother, who was the principal in the murder 
of eight Americans in 1832. Captain Hudson spoke much to the 



REWA. 



349 



king and chiefs on the truth and importance of Christianity ; and 
by his blameless conduct, and refusal to indulge the criminal 
license which most foreigners had sought, exerted an influence on 




Veindovi. 

/ 

behalf of religion which has been most helpful to the mission ever 
since. 

Another and heavier calamity now befell the mission circle. Mrs, 
Cargill broke down under the pressure of the recent trials and 
alarms, added to the usual arduous duties which she had always 
discharged with great faithfulness. She died "in the Lord" on 
the second of June, and on the next day was buried with her baby 
of five days old. 

Mrs. Cargill was a woman of rare and excellent spirit, filled with 
devoted love, and warmly attached to the mission work, in which 
she was usefully employed for more than six years. She died urg- 
ing upon those about her the importance of a more earnest zeal in 
their great work ; and, as she passed away, they who listened felt 
that their loss was great indeed. Her memory is blessed in Fiji. 
In that dark, wild land, and among those savage people, the win- 
ning gentleness and piety of the missionary's wife are yet borne in 
mind, and the remembrance still serves to recommend the religion 
which adorned her with such loveliness. When near death she 
requested her husband to take the children to England at once, 
that they might be educated, and trained in the way of the Lord. 
As soon as the news of her death reached Mr. Hunt at Somosomo, 



350 MISSION HISTORY. 

"he sailed nearly two hundred miles to visit the mourners, and urge 
Mr. Cargill to remove to his own station. But Fiji was not the 
place for a man whose wife was gone, leaving four little ones to his 
care, and Mr. Cargill resolved to go as soon as possible by a 
schooner bound for the colonies, where he arrived with his child- 
ren on the second of September. 

This laborious and important circuit was thus left with only one 
missionary, who had to manage the printing, and, indeed, to do 
most of the work connected therewith himself. The general object 
of the mission must have been still more hindered, had it not been 
for the efficient and zealous help of the Tongan teachers, who 
strove in every way to do good and spread the truth among the 
people. The medical renown of the mission-station also brought 
many there ; so that at one time the missionary had three or four 
sick priests under his care, all of whom had ceased to trust in their 
own gods for cure. Many of these, who came for the good of their 
bodies, received great spiritual benefit as well. 

For some time past there had been residing at Rewa an influ- 
ential Mbau chief, whose father took a leading part in the great 
rebellion, and was killed when Mbau was retaken by Tanoa's 
son, Thakombau. The young chief, Matanambamba, then fled, 
and put himself under the protection of the Rewan king, and 
waited, in this asylum, for a favourable opportunity of taking that 
revenge of his father's murderer which the most sacred custom of 
Fiji required. Such a man, nursing deadly hate, which only grew 
more cruel by delay, would be but ill prepared to receive that 
Gospel which demanded the forgiveness of all enemies ; and accord- 
ingly against this religion Matanambamba exerted all his power. It 
was he who had moved Ratu Nggara to have the Christians pelted 
with stones ; and he himself led the party who waylaid the mis- 
sionaries, and with his companions afterwards, by Ratu Nggara's 
permission, fired at the mission premises. Some months after 
these occurrences he became very ill, and, after trying all the Fijian 
modes of cure without success, turned for help to the Christians 
whom he had used so ill. In terrible dreams he was haunted with 
the thought that the affliction was in consequence of his persecu- 
tion of Christianity and his attempt to kill the missionaries ; so 
he came, greatly humbled, to the station, and sought a dwelling 
among the Tongans, where he might have proper treatment, re- 
ceiving daily supplies of food from his own friends. He feared 
that he was going to die ; and, being removed from his former 



REWA. 351 

companions, and brought entirely under Christian influence, and 
attending constantly at family worship, the heart of the cruel per- 
secutor became softened, and he spoke with genuine contrition of 
all his past evil, inquiring eagerly for the way of salvation. Being 
urged to pray to God for mercy, he asked to be taught words fit 
for prayer, saying, " Great is my desire to pray to God ; but I know 
not what words to take up." He was encouraged to tell simply all 
he felt to that good and all-knowing God, who would mercifully 
help him, if he was sincere. Hearing of a poor man named 
Savea, who, having been cured of a loathsome disease, had become 
Christian, Matanambamba sought an interview with him, inquiring 
with great interest about his case. Savea said, " I was friendless, 
forsaken, destitute, and treated as a dog ; but I fled to the servants 
of God, swallowed much medicine, and trusted in the Lord. When 
it was night I prayed. When morning came I prayed ; and by 
doing this I got well." Matanambamba was pleased with this 
simple testimony ; and though Savea was a common person, with 
whom once he would have scorned to associate, yet now he said to 
him, " From this time let you and me be friends." 

God made the medicine successful, and the chief recovered. 
He prayed very earnestly for mercy, confessing that he had been "a 
blasphemer, and a persecutor, and injurious," a chief sinner, even 
among the Fijians. In this state he was led to put faith in the atone- 
ment of Christ, and received the remission of his sins. He read 
the Scriptures with great diligence, and talked freely to all who 
came near him about the excellence of religion. He also learned 
to write well, his handwriting being very like that of the missionary 
who taught him. So entire a change in his character secured the 
confidence even of the slayers of his father ; so that he was invited 
to return to Mbau. He went ; but the evil influence to which he 
there became subject, after a while damaged his religious character. 
He was again afflicted with repeated attacks of illness, and removed 
eventually to the small island of Viwa, where he married a very 
good woman, and has since lived in the enjoyment of much of his 
•first earnestness and faith. One day a missionary remarked to the 
good teacher Joshua, that he thought this chief showed less of the 
work of God's grace than another whom he mentioned. " No, no," 
replied Joshua, " Ratu Luke" (such was Matanambamba's Chris- 
tian name) " has experienced and shows a much greater change 
than the other. He was a desperate character before his conversion, 
of a very ferocious disposition ; but the other was always mild." 



352 MISSION HISTORY. 

The missionary and teachers now met with less opposition, but 
had still to mourn continually over the terrible degradations of the 
people. Ratu Nggara had given great offence to his brother the king, 
and was driven away to Mbua. Another Mbau chief, who was sick, 
was taken by the Rewa king, who had a house built for him at the 
mission settlement, where he might receive proper attention. This 
chief became a Christian, and seemed to die in the faith. At his 
death some wished him to be honoured in the usual style ; but the 
king said as he had died a Christian he should have Christian 
burial ; and he was accordingly carried by Christians and the king's 
brother, and interred within the sacred enclosure of the royal 
burial-ground. His widow was not strangled. 

Among the heathen the sick were sadly neglected, being re- 
moved to the bush or some lone out-house, and there left to perish ; 
others were strangled at once and buried, several together, in one 
grave. These things were very painful to witness continually ; 
and, to make matters worse, war broke out between Rewa and 
some adjacent towns under its power. Some of the slain were 
brought to Rewa and eaten, and the horrid feast made the people 
more savage and more opposed to religion. 

In January, 1841, the King of Rewa took revenge for an outrage 
committed on him during a former war. The people of Tamavua 
had then taken three canoes belonging to the town ; and the king, 
having got hold of a piece of one of the canoes and some ropes, 
had them hung up in his house as a remembrancer, to prevent his 
forgetting the offence. The offenders had fled immediately from 
their own town to a place beyond the king's reach, but had lately 
returned, believing that the affair was forgotten or forgiven. The 
king sent one of his brothers to Kalamba, a neighbouring town, 
with a necklace of whales' teeth, begging the Kalambans to de- 
stroy the people of Tamavua. They consented, and left their town 
so as to reach their victims at daybreak, when all would be at home. 
One hundred and thirty men, women, and children, were killed, 
among whom were some Kalamba people who were on a visit to 
Tamavua, but who could not be warned of the attack, lest it should 
be made known to the others. This town was too distant for any 
of the bodies to be brought to Rewa. But again and again some 
wretched victim from elsewhere was conveyed to the town for the 
oven : and the fiendish shouts of the cannibals, and the firing of 
muskets, often disturbed and alarmed the inmates of the mission 
settlement. In the following May there arrived the bodies of 



rewa. 353 

twenty persons who had been entrapped and killed by the young 
chief of Viwa, and by Thakombau. Strangling was very common. 
A man, in attempting to swim across the ri^er, was eaten by 
sharks, and his widow strangled, before the missionary heard 
anything of the matter. 

In June Mr. Waterhouse again visited Rewa. He was surprised 
to find a bridge across the river, built by the natives since his 
former visit. It was of timber, in thirteen spans ; the'whole length 
being a hundred and forty-seven feet, and the centre fourteen feet 
above the water. The state of the mission settlement also gave 
him great satisfaction. 

Ratu Nggara had now returned from his banishment ; but the 
king was far from reconciled, and a civil war was feared, as the 
brother had a terrible character and possessed great influence. Mr. 
Waterhouse presented an offering of whales 7 teeth, praying that 
Ratu Nggara might be forgiven, and war avoided. The king 
received the offering favourably ; but said, " I will not drink 
yaqona with him yet. He is a very bad man ; he was a party to 
the stealing of goods when the missionaries first came ; he is an 
enemy to the Lotu; he has no soul ; he is like a bird or a beast, 
or like the Englishmen who come hither because they will not 
lotu in their own land. When he is humbled, truly humbled, I 
will forgive him." Another application was made to the king, to 
the same effect, by Tanoa of Mbau. The priest who brought the 
message was sadly put out because it was disregarded, while the 
missionary's offering had been received so favourably. So he , 
thereupon became inspired, and, in divine fervour, abused the king 
for attending to these people from a foreign land. To this the 
king replied : " I know that they are come out of love to me, and 
that their words are true. They speak like friends, and desire 
good. They do not come here to tempt. They wish this land to 
be prospered. No evil arises from their purposes. We are 
enriched by the property they bring?" The god in the priest 
answered, " It is not good. How is it that you do not accept the 
offering that I bring?" " Because," said the king, "the speech of 
Fijians is contrary. You say it is good not to war ; and then you 
will go to my brother and tell him that it is good to fight. If 
you say one thing to me, you will say quite different at Mbau." 

The Rewa chiefs followed up these appeals, so that at last the 
king consented to be reconciled to his brother, and a day was fixed 
for the yaqona drinking. During his exile Ratu Nggara had pro- 

23 



354 MISSION HISTORY. 

mised valuable offerings to the priest at Rewa if the god would 
bring about his return home. But the feelings of the chief had 
changed. He felt much the efforts of the missionaries on his 
behalf, and was better disposed towards the religion which he had 
been accustomed to persecute. On his re-establishment at Rewa 
no offerings were sent to the god ; and Ratu Nggara said on hear- 
ing that the priest had been making inquiry about them, " Well, 
let us go and lie to him. Let us tell him that we expect the king 
will quickly come upon us, and kill us all ; and that, on his 
account only, we are delaying the promised offering. If he be a 
god really, he will know it to be a lie." A messenger was accord- 
ingly dispatched to the priest, with the secret understanding that, 
while he was delivering his message, the chief would bring a party 
to feign an attack on the priest's house. The messenger found the 
priest highly charged with divine influence, and regardless alike of 
the message and of all sublunary things. But presently shouts 
were heard coming nearer and nearer ; and, before long, the blows 
of clubs on the ground and the house-fence sounded like mischief, 
mingled as they were with furious cries of " Kill him ! Kill him ! " 
Even a god-filled priest could not help feeling alarmed ; so, greatly 
to the amusement of his mock enemies, he made a sudden bolt 
from the house, plunged into the river close by, diving to dodge the 
musket-balls which were not sent after him, and in very quick time 
landed, frightened and panting, on the opposite bank. The chief 
was delighted, and said, "It is true what Christians say, that our 
priests tell us lies ; for, had there been a god, he would have known 
the report to be false, and would have sat still in his house ; whereas, 
he made all haste away." 

In September a converted priest died " in the Lord," and received 
Christian burial, his wife being spared, in spite of the most deter- 
mined efforts on the part of the heathen to have her strangled. 

Eighteen adults, who had been under instruction, were baptized, 
together with six infants. Teachers were sent to the large and 
important island of Kandavu, and all the schools were remodelled 
and carried on with fresh vigour, the scholars increasing in diligence 
as the supply of books became larger. Among the church-members 
there was an evident spread of earnest and spiritual religion. One 
man, a chief, who had been negligent, came to the missionary 
in great distress, weeping because of his guilt and danger, and 
went away determined to confess all his sins to God, and to plead 
for forgiveness through Jesus Christ. 



rewa. 355 

A Tongan, whose life had been spent in Fiji, where he had 

grown up a heathen, in the closest intimacy with the chiefs and 

people of Rewa, became truly converted, and received at baptism 

the name of Job. He soon learned to read and write, and was 

zealous in trying to do good. He had frequent opportunities of 

talking with large parties at the king's house. One day, in order 

to bring about a conversation, the king complained about Job's 

planting, saying that there was no need for Christian people to do 

that. Job, in contending for the necessity of industry, referred to the 

Bible. " Oh ! " said the king, " how should you know anything 

about books ? You have never come from Tonga or England, but 

have dwelt in Fiji all your life." " That's true/' rejoined Job, " but I 

can read a little, and thus I know something." Other chiefs said, 

" It's a strange thing that when a man joins the Lotu he becomes wise 

quickly, and contends that the Lotu is quite true, and Jehovah the 

only God. How is it ? " The king said, " They read, and thus know ; 

or else they ask the missionaries." " But how is it that they do not 

fear us ? " asked one of the chiefs. " Oh ! " replied the king, " they 

do not fear to die ; they give themselves up to their God ; and life 

or death is good to them. But this is not the case with us. When we 

are sick we ask where shall we go that we may live. We then run to 

one place and to another, that we may get strong. But these lotu 

people act otherwise." On another occasion they asked Job if he 

had not become a teacher. He said he had not, but would gladly 

tell them what he knew about religion. "Ah," said a chief, de- 

ridingly, " it is like food without seasoning, when Tongans, who 

have been living with us, become teachers, and talk to us about 

the Lotu, as Job here and Isaac, and others." Job replied, " What 

I know I have learnt while I have been residing on the other side 

of the river with the Christians and the missionary ; and because I 

have love in my heart towards you I come here and talk to you. 

Formerly we ate, drank, sailed, slept, and dwelt together, and 

therefore I come to tell you what I now know. It would be wrong 

were I to conceal from you what I have discovered, and you would 

be injured by remaining in ignorance. I leave with you what I 

have already said. When I hear any new thing during the present 

year I will come and tell it you." The king said, with great 

emphasis, " The Lotu makes all our land to move ! " 

The king was right. That Gospel, which had " turned the world 
upside down, had come hither also," and already its power was felt. 
It was no small victory gained when that mission church numbered 



356 MISSION HISTORY. 

its few first converts. They needed sincerity and firmness to enable 
them to come out from all that they had ever deemed most sacred 
and binding, and which their fellow-countrymen still regarded as 
such. Every form of opposition, from derision to the harshest 
persecution, withstood these early confessors ; but they kept firm ; 
and when others saw that these, who had been men of blood 
and lust and lawlessness, had become men of peace and purity, 
and remained so, they greatly wondered ; and in the hearts of all, 
from the king to his chiefs and priests and people, misgiving con- 
cerning the new religion grew into awe, as they witnessed its might, 
giving promise already of future and triumphant success. " The 
Lotu made all the land to move." 

Although the King of Rewa was so far impressed as to favour 
Christianity, and listen to the missionaries, showing them much 
kindness, still he remained thoroughly heathen. He supported the 
old worship, lived in polygamy, carried on destructive wars, and, 
though not a cannibal himself, encouraged cannibalism throughout 
his dominions. 

The teachers who went to the fine island of Kandavu, which is 
under the power of Rewa, laboured well, and visited several of the 
most distant towns, where the people seemed glad to be taught. 
In one instance a deputation was sent from a town a long way off, 
to Suesue, where the teachers lived, begging that instruction might 
be given to their people also. One of the teachers accompanied 
the messengers on their return, and met the priests of the town, 
who acknowledged their conviction of the falseness of their own 
religion, and asked for frequent visits from the teacher. This was 
impossible, on account of the distance : so the people determined 
to remove and settle nearer to Suesue. 

In this town the chief and several persons, with the permission 
of the King of Rewa, became Christians, and there seemed good 
hope of prosperity, which was suddenly and painfully destroyed. 
A young woman on the island of Kandavu was betrothed to Ratu 
'Nggara, the old enemy of the mission, and a false report reached him 
that she had been unfaithful, a young chief of the town of Nakasa- 
leka on Kandavu being implicated in the charge. Ratu Nggara 
forthwith went across with a large force, and burnt the town, when 
a great number of the inhabitants were killed and eaten. The 
accused chief and the survivors escaped to a mountain fortress, 
whither an ambassador was sent, demanding that the supposed 
offender should be given up. The people replied, "No: we will all 



REWA AND KANDAVU. 357 

die first, and then you will be able to get our chief." The ambas- 
sador came a second time with the same demand, whereupon the 
young chief stepped forward and said, " Refuse not to give me up. 
I love you, the people of Nakasaleka, and am willing to die that you 
may live." A companion of the chief insisted upon accompanying 
him, that they might die together ; and the two set out with the 
Rewan ambassador, dressed . and ornamented with whales' teeth, 
while the mother and other relatives followed some distance on the 
way. On reaching the shore the two sat down. The chiefs of 
Rewa were assembled, and the oven was being prepared, when 
Ratu Nggara demanded of the Nakasaleka chief whether he was 
guilty of the offence with which he had been charged. He denied 
it. u Well," said the other, " I will eat you," and immediately 
ordered some young men to club the chief, and, when they had 
cooked him, to bring some of his liver for Ratu Nggara to eat. 
They, however, feared to approach their victim, as he was a power- 
ful man, and still held his club. But he cried to them not to fear, 
and threw his club away. He afterwards took some whales' teeth 
from the folds of his dress, and threw towards them ; unloosed his 
necklace, and gave it into their hands ; and then bowed his head 
to the fatal blow. His companion was next killed ; and both of 
them were cooked and eaten. The woman about whom all the 
mischief had been done was taken to Rewa ; when it was dis- 
covered that the report of her unfaithfulness had been raised by a 
party who had a quarrel with the Nakasaleka people, and were not 
able by themselves to punish them. This discovery, however, did 
not prevent Ratu Nggara from carrying out his tyrannical plans on 
Kandavu ; for one of the teachers from that island, who was on a 
visit to Rewa, was forbidden to return, and orders were sent from 
the chief that the other teacher must come away at once if he 
cared for his life. The king had sanctioned the sending of teachers 
in the first instance, and the case was now submitted to him. He 
thought it better to remove them, and it was evident that danger 
was at hand. The Christians at Kandavu were compelled by threats 
to give up their profession of religion, and the remaining teacher 
was glad to avail himself of the canoe sent by the missionaries to 
fetch him away. Thus the pleasing prospect of success which 
seemed to open on this island was closed in darkness, and the 
mission there abandoned for a time. 

Other most painful trials and discouragements fell upon the 
missionary. A chief, who was a thorough and devout Christian, 



358 MISSION HISTORY. 

when near death and unable to act for himself, was removed by 
his heathen relatives, who made offerings on his behalf to their gods, 
and then strangled his mother, to be buried with him. Poor crea- 
tures were buried alive, and bodies were frequently brought to Rewa 
for cannibal purposes, where, just opposite the mission premises, 
they were dragged, washed, and abused with every obscene indignity, 
and then cut up or torn to pieces and cooked, while a crowd of men, 
women, and children gathered round, yelling and rejoicing like 
fiends. Other bodies were floated away down the river. 

A party who went in search of a victim to feast the people em- 
ployed in building the king's house, killed a Christian woman while 
out fishing. The missionary heard the ill news, and hurried to the 
king before the body was brought to be presented. The king and 
queen urged him to wait for the arrival of the canoe, and to take 
away the body for burial before it was presented, that the murder- 
ers might not be able to claim recompense, nor the builders think 
themselves neglected. A messenger had already come, saying that 
a body was on the way, but that it was brought from another district. 
A shout was heard as the canoe came near. "There it is brought," 
said the king. " Yes," added the queen, " the false report and the 
true one, and the bakolo, are all here together." In accordance 
with the king's urgent advice, the missionary, with a few Tongans, 
ran down to the river-side, where the canoe had just reached the 
landing-place, and, pushing his way through the crowd who exulted 
at the prize, found the body lying naked in the bottom of the canoe. 
Without waiting he sprang in, with his companions, and paddled 
off to the opposite side, to the astonishment and mortification of the 
brutal savages left behind. A few banana leaves were put over the 
corpse, which was taken to the mission station, and buried with re- 
ligious ceremony, the aged mother of the murdered woman and her 
friends coming more than two miles to be present at the interment. 

At Suva also things had lost their cheering aspect. The town was 
engaged in continual war with the Rewans, who did not like a place 
so near as Suva to be tributary to Mbau. The teacher feared to 
remain, as the town was in constant danger of being burnt, which 
catastrophe came at last, in 1843, when about one hundred persons 
were killed, and most of them eaten. 

At the mission-house there was family sorrow in addition to the 
trouble caused by these untoward events. Two of the missionary's 
children died, and he himself had a very severe attack of illness, in 
which he was greatly helped and comforted by the kind attention of 



REWA. 359 

Mr. Hunt, who came over from Viwa to render assistance. On his 
recovery, much time had to be given to the re-thatching of the 
house. The workmen employed were numerous, but idle, and in- 
competent, and, moreover, arrant thieves. Thus the work was badly 
done, and, in spite of the utmost vigilance, many things were 
irretrievably stolen. As soon as this was finished, a printing-office 
had to be built, which cost the missionary much time, anxiety, and 
care. 

These were some of the hindrances and discouragements in the 
way of the Rewa mission ; but there were many more, which can 
only be alluded to. Scenes were constantly witnessed by the mis- 
sion family, which may not be described, in consideration of the 
feelings of those who have never lived beyond the limits of civiliz- 
ation, — scenes, the remembrance of which thrills with horror those 
to whom they became terribly familiar. 

Yet, among all these opposing influences, work was done, and 
done diligently, by the missionary and teachers. There were a few, 
even here, who with steadfast boldness held fast by their Chris- 
tianity, and lived in purity and good report, in the midst of the sur- 
rounding abominations and cruelty. Other signs of good broke forth 
in the darkness, and told the patient and toiling watchers that there 
was yet to be a glorious daybreak for Fiji, when the Gospel should 
prevail ; and they waited and toiled on ; they trusted in their 
God, and did not despair. The printing-office was found suitable, 
and in 1842 a fresh supply of types and paper arrived from England. 
Books were in great demand ; and, before long, there were issuing 
from the press publications in four of the dialects of Fiji. Thus, 
while the actual mission work appeared to be almost stayed at Rewa, 
very important help was being rendered to other stations. 

The mission record must also be a chronicle of the most important 
passages of Fijian history, since the enterprise here described was, 
of necessity, greatly affected by all the political changes and com- 
motions which took place. Here, then, must open a faithful narrative 
of the great Fijian war. 

Reference to the chart will show that the south-east coast of Viti* 
Levu runs out into a promontory forming an irregular triangle, along 
the base of which flows a river which thus insulates the promontory 
from the mainland. Rewa is situated on the bank of this river near 
to its southern outlet. Just off its opposite and northern mouth lies 
the little island of Mbau, which, at low tide, is joined by the reef to 



360 MISSION HISTORY. 

the mainland. Mbau had now become the centre of a power more 
widely extended, and more firmly based, than any known in Fiji 
before. The old king, Tanoa, was infirm, and his son Thakombau 
was the actual head of the government. This extraordinary man 
had gained immense influence ; so that foreign ships visited his 
island, and honoured him as above the ordinary Fijian chiefs. To 
his visitors he supplied provisions and oil, levied from the many 
islands under his power, and received in payment large stores of 
ammunition, which were kept in magazines on different islands. No 
chief had ever risen so rapidly, or to such eminence. The power 
which he gained by his energy and skill he firmly held, and a large 
army of warriors was always ready for battle under his command. 

To such a man, in such a position, the attack which Rewa had 
made upon Suva was an unpardonable insult, demanding instant 
and deadly revenge. But there were certain considerations to be 
taken into account on the other side. Rewa was a very powerful 
state, and, withal, a close neighbour, whose friendship it was im- 
portant to secure. The mother of the old king of Mbau was a 
lady of highest rank from Rewa, and related to most of the 
principal chiefs of that place. Furthermore, Thakombau's rival 
brother, Raivalita, was a high vasu to Rewa, his mother being 
sister to the reigning king. He would, therefore, as a matter of 
course, be favourable to his mother's relatives, among whom he 
possessed such profitable influence, since the law of the land per- 
mitted him to claim and take their property as he saw fit. 

All these were important reasons to counterbalance the angry 
indignation of Thakombau, who resolved, at any rate, to delay the 
punishment of Rewa. But he could scarcely remain at home and 
take no notice of so flagrant an outrage as the destruction of Suva. 
He accordingly made a voyage to Lakemba, where he remained 
some months, merely to postpone or altogether to avoid war with 
Rewa. In order that the matter might be peaceably settled, it was 
necessary that some acknowledgment should be made by the 
Rewans for their deliberate and destructive outrage ; but they were 
not disposed thus to humble themselves ; and Thakombau, on his 
return from Lakemba, found the quarrel worse than when he left. 
Another most grievous offence had been given to Mbau in the case 
of Tanoa's principal wife, the mother of Raivalita, who had been 
unfaithful to the king, and therefore went home to her brothers at 
Rewa, accompanied by several of the women of Tanoa' s house- 
hold. These women were given to different chiefs at Rewa, where- 



REWA. 361 

by the grossest possible insult was offered to their late master, who, 
in his anger, forgot the help which the Rewa chiefs had rendered 
him in his exile, and now burned with a desire for revenge. The 
breach was thus widened past healing, and, towards the close of 
the year, a formal declaration of war was made by messengers 
from both sides. 

The strength of Rewa was impaired by a division among the 
chiefs. One of the king's brothers, who has been already men- 
tioned as using the English name of Phillips, gave in his adherence 
to Mbau, and removed to the neighbouring town of Nukui, which, 
with several other towns, revolted with him. Tanoa engaged to 
make Phillips king of Rewa, as soon as the present king and Ratu 
Nggara were killed. A plot for their assassination was accordingly 
set on foot, but discovered, and the chief agent killed. In Nukui 
also some were treacherous, and conspired to burn the town and 
kill Phillips ; but this plan, too, came to nothing. 

The war was prosecuted with great vigour by both parties ; but 
especially by the Mbau people, who burned several towns, and 
made great havoc among the plantations and gardens of the adhe- 
rents of Rewa. Day after day, and sometimes all day long, the 
sound of musketry was heard at the mission-house, and often the 
more dreadful noise of the death-drum struck dismay into the 
listeners, as it told of the cannibal orgies which were taking place 
near their door. Mbau was generally victorious ; but the others 
frequently pounced upon individuals while fishing or planting ; and 
whether their victim was man, woman, or child, the same noisy 
demonstration of fiendish glee took place. For seven long months 
the missionary worked daily in the printing-office, surrounded by 
war, yet glad that, even in these circumstances, he could be send- 
ing a supply of truth to other islands where there was peace. His 
position was rendered more painful by the communication with 
Viwa being cut off, in consequence of some white men helping in 
the cause of Rewa, and thus setting Mbau at enmity with all the 
white residents. 

The indignant fury of the Rewans was greatly heightened by the 
slaughter and cooking of several of their chiefs by the enemy, and 
the war was waged with greater energy than ever. The Mbau party 
approached very near the mission station, and a small town on 
that side of the river had to be vacated. Some foreigners living 
near the station fled across to Rewa, and the missionary was 
strongly urged to do the same. His position was responsible and 



362 MISSION HISTORY. 

trying, placed as he was, with all the materials of the printing 
establishment and considerable property under his care, in houses 
easily burnt, surrounded by war, and not able to take counsel with his 
brother missionary, who was within a few miles. Exposure to 
marauding parties, employed by the Mbau chief, but not under his 
control ; and the jealous suspicions of some in Rewa, who con- 
sidered the fence and house as offering a shelter for the enemy, 
made the risk of remaining very great. Loss of many things in 
effecting a removal was certain ; and residence in the town of Rewa 
might be dangerous. It was, therefore, firmly resolved upon to 
remain with the property, and only run in the event of imminent 
peril. The missionary remarks : " The heathen " — ay, and Chris- 
tians too ! — "were quite astonished at our ease and apparent uncon- 
cern, while they remained in a state of constant terror, excitement, 
and alarm. c I will say of the Lord, He is my fortress.' We 
trusted in our God, and were saved from repining ; and endeavoured 
to learn in whatever state we were therewith to be content." 

In August, 1844, the missionary went, accompanied by his wife 
and children, in the Triton's boat to the district meeting at Viwa. 
All rejoiced in seeing the family alive and well, but wondered 
at their brother's firmness in resolving to continue in so danger- 
ous a position. There was no probability of an end to the war 
for some time, and the destruction of Rewa and its people had been 
declared as the set purpose of Mbau. The roof of the mission- 
house was also in a rotten state. In peace it had been difficult to 
get the thatching done ; now it was impossible. Food was scarce, 
and becoming much more so. The Rewa chiefs still clung to their 
gods, and still attending to the priests, though proved to be false, 
several of them having been killed after boastfully promising im- 
mediate victory. The king had also sent a request that there 
should be no more singing at the Christian worship, lest his gods 
should be offended. He had even gone so far as to order the fence 
round the mission premises to be removed, lest it should serve as 
a shelter for the enemy. He repented, however, of this step, and 
stopped the order, expressing his regret that any of the fence had 
been injured. 

Under all these circumstances the district meeting resolved that 
the Rewa mission should, for the present, be abandoned, and the 
Triton was sent to effect the removal of the property to Viwa as 
quickly as possible. Presents were given to the king and his brother 
to secure their permission, and the goods were removed successfully 



REWA. 363 

and without loss. Two teachers, who were willing to remain, were 
left in charge of the small band of Christians. 

Hitherto, Rewa, though much the weaker, had been obstinate 
in keeping up the war, resting in the hope of assistance from 
Raivalita, their vasu, who had engaged to kill his brother Thakom- 
bau, on condition that Rewa should become tributary to him on 
his assuming the government of Mbau. Messengers were sent 
by night from him to Rewa, and it was even said that he had had a 
personal interview with the king and Ratu Nggara. Verani, of 
Viwa, discovered this treachery, and sent a guard to his friend 
Thakombau, warning him of his danger. He, however, was slow 
to believe the news, and the crisis evidently came nearer, until 
it was clear that either he or Raivalita must die. He chose the 
latter alternative, and, by his father's permission, killed his brother 
in the middle of 1 846. This was a heavy blow to the Rewan chiefs, 
who were hemmed in closely, in consequence of the revolt of 
Lokia, a town hard by, whence they were fired upon by the 
enemy. Their great hope and stay was gone, now that Raivalita 
was dead ; and, forced into submissive humility, they sued for 
peace. But the spirit of revenge was too strong at Mbau to allow 
the war to cease now that Rewa was weakened. The remem- 
brance of the treacherous plot which had been so nearly accom- 
plished was still fresh, and the sting was still felt of the many 
insulting messages sent by the enemy. Then, too, the assassina- 
tion of Raivalita, the vasu to Rewa, would make any actual 
reconciliation very difficult. When, therefore, the Rewan am- 
bassador came with overtures of peace, Thakombau secretly 
tampered with him, and bought him over to aid the overthrow of 
his master. The answer sent to the King of Rewa was that on 
a certain day Thakombau would visit his town to receive the 
offering made in token of submission. On his arrival the am- 
bassador, with his party, was to fire the town and kill as many of 
the king's followers as he could, at the same time opening the gate 
to the Mbau warriors. Two Mbau canoes arrived first, and the 
queen and her children were sent for to come on board. The king 
followed ; whereupon Thakombau ordered him to return. He 
refused, being unconscious of the treachery of his visitor, and was 
instantly shot and clubbed before the eyes of his wife and children. 
The conspirators within set fire to the town and began the mas- 
sacre. The Mbau people were admitted, and carried on the work 
of destruction and plunder, their accomplices escaping by the use 



364 MISSION HISTORY. 

of a preconcerted watchword. Between three and four hundred 
persons perished that day, and among the slain were three children 
and one of the wives of Ratu Nggara, who was himself absent at 
a neighbouring town, where he was accustomed to spend the night 
to insure the fidelity of its inhabitants. On returning to Rewa, he 
saw the canoes and smoke, and at once fled in a canoe, and, 
though pursued, escaped to some hill towns which were friendly, 
and beyond the reach of Mbau or his brother Phillips. The body 
of the king was taken to Mbau and buried ignominiously, not a 
single person being strangled to place in the grave with it. 

About ten of the Christians fell in this war, and the teacher fled 
for his life. He was lame, and had a wife and family of small 
children ; but all were mercifully kept from harm, though they had 
heard the sound of the clubs smashing the heads of the Rewans 
all round them. The wife of another native preacher was taken 
prisoner, but afterwards rescued. 

Mbau was now filled with rejoicing. Phillips was named king 
of Rewa, and began at once to use his power by killing some who 
had submitted to him since the massacre. But he was by no 
means securely placed. He had made many enemies, and his 
brother, the bold and spirited Ratu Nggara, though a fugitive, was 
no mean foe. From his mountain refuge he sent offerings, beg- 
ging for his life ; but he refused to leave his fastness and place 
himself in the power of those who had so lately been enraged at 
his escape, and who still thirsted for his blood. In the meantime 
he was not idle, but gathered about him many followers, who 
attacked several towns. Growing stronger, he tried his power on 
a town near where Rewa had stood, and succeeded in taking it. 
At this juncture he formed an alliance with the large district of 
Nakelo, which was quarrelling with Mbau, and found himself still 
further strengthened by the arrival of many of his own people. 
On a fixed day he gathered his forces on the site of Rewa, and 
rapidly put up a fence and a few huts and proceeded at once to 
rebuild the town. While this was going on, the missionaries 
received a message from Ratu Nggara's people, from which they 
learned that they were not forgotten, and further, that many of the 
late calamities were attributed to the rejection of the Gospel. 

On September 1st, 1847, the town was again burnt by the Mbau 
people, and many were slain ; but Ratu Nggara once more 
escaped to the mountains. Some time afterwards, according to 
Fijian custom, Rewa was formally rebuilt by its destroyers, and 



REWA. 365 

Phillips again appointed king, though he continued to reside at 
Nukui. The people generally were obedient to Mbau and their 
new king, but some held intercourse with Ratu Nggara in his exile, 
urging him to come and take the government. He, however, 
remained in the mountains, escaping several attempts made on his 
life, until the year 1851, when, finding himself strengthened by 
many adherents, he entered Rewa, was declared by the people to 
be their king, and set Mbau and his brother at defiance. The town 
was attacked again and again, but without success. The new king 
found his power established on a firmer basis, and received large 
stores of ammunition from foreign vessels for which he had pro- 
cured supplies. 

Mr. Calvert, from Viwa, had visited Ratu Nggara during his 
exile, and tried hard to bring about the establishment of peace. 
He had also been constantly using his influence with the Mbau 
chief to spare the life of his enemy. When Ratu Nggara returned 
to Rewa the missionary visited him, and went across the river with 
him to see Mrs/ CarguTs grave at Zoar. In October, 1852, a 
native teacher was sent from Viwa to watch over the interests of 
the mission, until the time came for a missionary to return to the 
station. During the war, however, the Romish priests had sent 
one of their number to Rewa, who had tried diligently to get a 
pledge from the new king that he would forbid the return of the 
protestant missionaries. This priest was much troubled by the 
arrival of the teacher, and begged the king to send him away. 
Ratu Nggara said he was afraid to do so, as the teacher had been 
brought by an Englishman in a British ship of war. This, how- 
ever, was not the case, as he had been sent in the mission boat. 
The king was evidently glad to see him, and had now learned to 
value the presence and teaching of the missionary, whom he 
wished to bring back once more. He said he had been to the 
Romish service, and had learned nothing, as they did not worship 
in a language he understood ; but from the teacher, though only a 
native of Fiji, he had received instruction, as he understood the 
language in which the service was conducted. It was evident that 
he thought the priest might prove useful, as he had already received 
presents of muskets from him, and therefore, to avoid offence, 
pleaded fear as an excuse for keeping the teacher. 

The priests had been much annoyed by a rhyme, composed by a 
blind native youth, against popery, but which they attributed to the 
missionaries. They were also offended because some pictures, 



366 MISSION HISTORY. 

representing the cruelties practised by popish persecutors, had 
been shown to the natives. Exasperated by what had just hap- 
pened at Rewa, Mr. Matthew, the superior priest, appealed in two 
long letters to Sir J. Everard Home, of H.M.'s ship Calliope, who 
had observed, on visiting Rewa, that the priests showed but little 
concern about the war and cannibalism by which they were sur- 
rounded. The object of the letters was to complain of the Wes- 
leyan missionaries, and beg that the teacher might be removed. 
Sir Everard's replies to these letters were printed in full in the 
Wesleyan Missionary Notices for May, 1853. Among other things 
he wrote : — 

" I must beg to say that the Wesleyan Missionary Society is a body of the highest 
respectability, and the work which their missionaries have to do, and the manner in which 
they have done it, do them the greatest honour as individual Christians, and is one of 
the greatest glories of the nation to which they belong. I have myself seen much of 
the effect of their labours, and I write in full conviction of the truth of what I say. I am 
perfectly convinced that the natives have never been taught to treat any person ill ; but 
that it is the duty of all teachers of religion to explain fully the doctrines they have to 
inculcate 

"The Wesleyan Methodists never taught the natives to refuse a landing to the mis- 
sionaries of any other religion ; it is more than they would dare to do ; but they teach the 
natives to read and to think, after which they put the Scripture, fully translated, into their 
hands, and explain it to them, and they judge for themselves which to receive or to refuse ; 
their own reason is the guide, and I cannot attempt to control their choice 

" Respecting the pictures representing the horrors of the Inquisition, now most happily 
abolished, because the minds of civilized men could no longer bear the existence of such 
abominations, I can have nothing to say, further than that they, as in duty bound, did 
show the extent to which the corruptions of the Christian religion, when turned from its 
straight and simple course, could go, as all history can testify ; and myself, with several 
officers of the ship, saw exposed in the houses of the priests at Tongatabu pictures repre- 
senting a tree, from the branches of which all who did not adhere to the popish church 
was represented as falling into hell-fire, — a most false doctrine to teach, and dreadful, 
accordingly, to the teachers of it. 

" With respect to the garments worn by the clergy, which are complained of as being 
treated as absurd, it is impossible to control men's mind as to what is absurd, or what is 
serious ; the natives of all countries, civilized or barbarous, will form their own opinions 
upon such matters. 

" In conclusion, you wish me to assist you in these difficulties. From the missionaries 
of the protestant religion, so far as I have ever seen, you have received no obstruction : 
both religions, the Protestant and Roman Catholic, have got their own light to show, and 
must take their own mode of showing it, according to the doctrine of the churches they 
abide by. I can by no means interfere in the matter ; the road is open for the exercise of 
the exertions of all well-intentioned men, clerical or secular. The church of England 
has its missionaries ; but they do not interfere with those sent out by the society of the 
Wesleyans (differing only from the mother church in discipline, not in doctrine), that they 
may not produce confusion or uncertainty and doubt in the minds of those they go to 
teach. The world is large enough ; and it would tend far more to the progress of the 
Christian religion if the ministers of the church of Rome, which differs from all other 
churches both in doctrine and discipline, would confine their labours to the natives of those 
places which have not yet been open to Christianity 



REWA. 367 

" I can only state that I have not even seen, or ever before heard of, the native teacher 
you complain of ; and in matters of this nature I have nothing to do. My duty extends 
no farther than the support and protection of the British subjects settled in these islands, 
for the advancement of religion and commerce. The Wesleyan Methodists have nothing 
whatever to do with wars, except to use their best exertions to prevent them ; and when 
that is impossible, they retire until they are over, when they return to their former duties. 
The chiefs well know that they have the power to receive or exclude any foreigners who 
may desire to settle amongst them. I can have no idea that you have any reason to fear 
the calumnies of the native teacher ; the time of those people is, I believe, entirely taken 
up by their care of the protestant natives under their instruction ; nor did I ever before 
hear that there was the slightest occasion to fear the persecution of a Wesleyan Methodist. 

" With respect to the questions which you have asked me, as to whether, in my opinion, 
yourself or a native teacher is best fitted to forward civilization and religion, and should 
the preference be given to the native teacher, where in Fiji you could establish yourself, I 
must decline giving any opinion upon such subjects ; nor can I in any way interfere with 
the chief of Rewa, to cause the removal of any protestant teacher whatever." 

Ratu Nggara was now too firmly established to be easily over- 
thrown. Phillips, after a sottish and licentious life, died at Nukui, 
and was buried at Mbau, his chief wife being strangled at his funeral. 
Many towns, which had fallen away from Rewa during the war, 
now gave in their allegiance to the new king. Another event which 
greatly confirmed his power, was the arrival of some chiefs who had 
fled from Mbau, and who were followed by Mara, the vasu to La- 
kemba. These chiefs secured the alliance of the two important 
towns of Kamba and Thautata, and several smaller towns, all very 
near to Mbau, against which the tide of victory was strongly turned. 
Thakombau had also involved himself in difficulties by the pur- 
chase of two foreign vessels, to pay for which he had to levy a 
tribute, which his people refused to bring. His ammunition stores, 
also, had got very low, and a magazine of powder was lost by the 
revolt of Kamba. The sails of his large schooner were taken, 
whereby she was disabled when most needed. His fast-sailing canoe 
and his stock of pigs were lost at the same time. The whites, too, 
had become his enemies, and Thakombau was worn down and 
humbled. 

In Kamba were several of Thakombau's Tongan carpenters, who 
were removed to Rewa. These were Christians, and had been joined 
by a number of Fijians. This fact, "and the present stability of affairs 
at Rewa, made the missionaries once more bestir themselves to re- 
occupy the station. They were the more anxious to do this that 
they might gain safe access to the island of Kandavu, which was 
reopened to their labours. A deputation went from the district 
meeting, held at Viwa, August, 1854, to inform the Rewa chiefs that 
the missionaries were disposed to resume their work, according to a 



368 MISSION HISTORY. 

promise they had given on leaving. Ratu Nggara kindly and readily 
gave up a large and good house, built for the accommodation of 
strangers, as a residence for the missionary. Mr. Moore was ap- 
pointed to Rewa, where he arrived from Mbua early in September. 
He found that the Romish priest had made but small progress, his 
followers being very few, and of a questionable kind, having at their 
head the man who had so traitorously sold Rewa to Mbau when it 
was first destroyed. But the difficulty of the mission was increased 
by the presence of this new element of opposition. 

In order that Mr. Moore's labours might be extended, he was 
provided with a light boat, suitable for the river, and that could be 
rowed well by two men. It was hoped that a free intercourse 
would be kept up between the missionaries at Viwa and Mr. Moore ; 
but the journey was found dangerous. Mr. Moore and Mr. Lyth, 
when passing Kamba, were chased by canoes, and fired at by about 
twenty muskets, the Kambans mistaking their boat for a small 
canoe from Mbau, for which they were lying in wait. 

It was thought better that the new mission station should be on 
the same side of the river as the town : and the king kindly offered 
ground for the purpose, on a higher level, where there would be no 
danger of suffering again from a flood. An American consul, 
having returned home, had left an old house containing a few 
articles in the charge of the French priest. This site the king gave 
to Mr. Moore, replying to the priest's objection that the place did 
not belong to the consul ; and should he ever return another 
should be given him. The boundaries of the mission premises 
were marked out by the king, and stakes put down. In the night 
the stakes were moved, which being told to the king, he went and 
took them up, planting them outside the former boundary, and said, 
" If there be any more trouble about this, I shall burn that house " 
(pointing to one near, in which a friend of the French priest re- 
sided) "down, and all that land beyond it shall belong to Mr. 
Moore. The priest is unkind to me. He was ill-treated at Mbau 
and Viwa, and sent away, and has been kindly treated and received 
by me ; and now, in repayment, is turning upon me who took him 
in when all refused to have him." 

Koroi Ravulo, one of the Mbau chiefs, and the husband of Lydia 

Vatea,* a man to whom Ratu Nggara owed much assistance, urged 

him strongly to become Christian, and then carry on the war. 

This the king refused, saying, " If we all loiu we must give up 

* Vah-ta-ah, the Feejeean Princess. By the Rev. Joseph Waterhouse. 



REWA. 369 

fighting ; as it will not do to pray to the same God, and fight with 
each other." 

In September a skirmish took place, in which several Rewans 
were killed, and their bodies taken to Mbau. The chief Thakom- 
bau had already become so far influenced by Christianity as to 
forbid the eating of human flesh, and therefore sent these bodies to 
be left opposite a town belonging to Rewa, that they might be 
fetched in and buried by their friends. Mr. Moore was in Mbau at 
the time, and, on his return to Rewa immediately after, told the 
circumstance to the people there. He was contradicted, especially 
by Ra Ngata, the Nakelo chief, who said, " At Mbau live the eaters 
of human bodies ; and none were ever taken there and returned." 
When the missionary's report was found to be true, the people 
were bewildered with astonishment. But no change had taken place 
in the purpose of Ratu Nggara, who was bent on full revenge. He 
was very confident of success ; and sent messages to the missionary 
at Mbau to remove from the island, as the time was at hand when 
the town would be burnt, Thakombau eaten, and many killed ; and 
he was not sure that he could restrain hordes of warriors, flushed 
with success, from ransacking the mission premises, and endanger- 
ing the lives of the inmates. This messenger was properly disre- 
garded by the servant of the Lord, who was resolved to stay at his 
post, where he saw very cheering success in the midst of great 
danger and trial. 

In November the Rewa king, who had boldly declared to Sir 
Everard Home and others his set purpose to eat Thakombau, 
said thoughtfully, "If Thakombau be truly Christian, we shall not 
get him ; if he be a hypocrite, his Christianity will be only fuel to 
fire." Early in the next month Ratu Nggara's spirit rose higher 
as he received the allegiance of many more towns near to 
Mbau, from which they had revolted. He was still kind to the 
missionary, but less patient of reproof and instruction as the 
accomplishment of his bloody purpose seemed near. The ex- 
ample set by Mbau, in returning the bodies of the slain, had 
not been quite lost on the Rewans, and Mr. Moore succeeded 
in begging several corpses for burial. One day he went to ask for 
the body of a Kiuvan, but was kept waiting three hours by the 
king and chiefs. Among other things the king said, "You con- 
tinue to trouble us to give up bodies, which are not costless, but 
obtained for us by giving muskets, powder, and whales' teeth. 
The only return for our property is to eat the bodies we get, of 

24 



37° MISSION HISTORY, 

which you want to deprive us. At your request we shall give it to 
you ; but you ought to be at part expense of the war in considera- 
tion, and I am now ready to enter into an engagement with you 
to that effect. You speak to me of your God. I know Him not. 
You say He is a Spirit. I cannot tell that. Only this I know, 
your religion fails. Thakombau has lotuedj ever since, he has 
continued to go down, and nothing at all is gained by him ; and 
neither you nor your religion can screen him ! Protect him if you 
can ! If I have not his scalp here before me, do you then inquire 
of me \ n In spite of this manifestation of bad feeling, the faithful 
missionary continued to preach the Gospel to the king, whose 
mind was evidently greatly agitated, being tossed between his 
thirst for vengeance and his strong convictions of good. But the 
bad influence prevailed, and Mr. Moore, though kindly treated, 
found his teachings less regarded than ever. The Vunivalu, Tha- 
kombau, who was advancing well in the practice of Christianity, as 
was evident from his prohibition of cannibalism, and mercy shown 
to prisoners of war, sent repeated messages to Ratu Nggara, urg- 
ing the restoration of peace, and pointing out the disastrous effects 
of the present quarrel. He also acknowledged the evil of his own 
past life, and invited the Rewan king to embrace the religion of 
the Gospel. All these communications met with contemptuous 
refusal, and Ratu Nggara boldly defied the God of the Christians 
to save Mbau from fire, or its master from being clubbed and eaten 
by the warriors of Rewa. Impatient of delay, he upbraided his 
priests with the falseness of their predictions of speedy victory. 
They alleged as a reason the ruinous state of several temples. 
The temples were accordingly rebuilt, and plentiful sacrifices 
offered. The beating of the lotu-dmm was forbidden, and the 
Christian worship might no longer be celebrated in the usual place, 
lest the gods of Rewa should be made angry. The priests pro- 
fessed themselves satisfied, and promised full success. Every 
effort in the way of religious observance and warlike preparation 
was being made for the overthrow of Mbau, when the principal 
mover in it fell sick. But in his sickness Ratu Nggara continued 
to harden his heart, and on the 26th of January, 1855, died of 
dysentery, and was buried in one of the new temples, at the 
building of which the priests had promised him dead bodies in 
abundance. The missionary was encouraged by finding that the 
influence of Christianity was already so great that, in answer to his 
appeal, only one woman was strangled at the funeral of the chief. 



REWA. 371 

I 
Some Rewa towns were now willing at once to turn to Mbau ; 
but Thakombau declined the offer, being anxious to secure peace 
at once. He therefore sent a messenger to the Rewa chiefs, who 
consented to the termination of the war. But much bad and 
angry feeling still existed. Many were averse to peace, and Mr. 
Moore was suspected of having given the late king poison in his 
medicine. Still the peace was formally ratified, and on the 9th 
of February the peace-offering was received at Mbau with beating 
of drums, flags flying, and every demonstration of rejoicing. At 
midnight Mr. Moore was awakened by the crackling of fire in the 
adjoining house. Mrs. Moore and the children were hurried out 
in their night clothes to a small dwelling near. The people 
gathered in great numbers, and there was much excitement. Mr. 
Moore called out to them to take what goods they could get. This 
was well thought of; for they set eagerly to work to carry off the 
property, and, as was found out afterwards, were thus diverted 
from their object of destroying the missionary and his family. 
One man, it was said, lifted his club to kill Mrs. Moore, but was 
prevented by a Rewan. The mission family, undressed as they 
were, hastened off to Mbau for shelter. Having put his wife and 
children in safety, Mr. Moore returned at once to Rewa, where his 
presence was much needed, and where, in the midst of danger and 
loss, he continued to persevere in his work. A great deal of his 
property was consumed in the fire, and the natives had stolen the 
rest, a few empty boxes that could not be easily hidden being 
returned by command of the chiefs. 

The establishment of peace had been greatly helped by the fact 
that the late king, during his last hours, was speechless, and there- 
fore unable to leave the customary charges of revenge which are 
always considered so binding. Many, too, who had become some- 
what influenced by Christianity, were anxious for the war to cease, 
as the late destruction of Mr. Moore's house and property led them 
to fear that they should lose their missionary. But the troubles of 
Rewa were not yet ended. Mara of Mbau, the reputed brother of 
Thakombau, had long been using his influence in favour of Rewa. 
He was absent at Ratu Nggara's death, and on his return strongly 
condemned the peace which had been made. The furtherance of 
his own private plans made direct hostility to Mbau desirable, and 
he accordingly gathered and excited, with all diligence, the feelings 
of unallayed revenge which yet existed among some of the Rewans. 
Assuming the conduct of a new war, which, he boasted, was to be 



372 MISSION HISTORY. 

| 
carried on with more energy than any before, Mara found himself at 
the head of a large party in Rewa, while he retained all the revolted 
Mbau towns, and hoped to be able to gain over the powerful tribe 
of the fishermen at Mbau. His position was also greatly strengthened 
by the allegiance of the island of Ovalau and the whites who resided 
there. 

At this crisis, on the 24th of March, King George, of the Friendly 
Islands, arrived in Fiji with thirty-nine canoes, to visit Thakombau, 
and take away the large canoe Ra Marama, which was given to 
him on his way through Fiji to the colony with the Rev. R. Young. 
It was rumoured at Ovalau that King George intended to attack the 
island, because of its revolt from Mbau, and to avenge the murder 
of the Christian chief, Elijah Verani ; and the people had orders 
from Mara to prevent the landing of any Tongans who might ap- 
proach their shore. Before the Tongan king's arrival at Mbau a 
messenger from that place was sent to him, requesting him to stay 
over the Sabbath at the neighbouring island of Moturiki, in order 
that full preparations might be made at Mbau for a stately reception. 

Having been requested by the French governor of Tahiti to pay 
kind attentions to the French priests on the occasion of his visit to 
Fiji, and being instructed with letters from the priests in the Friendly 
Islands to those in Fiji, King George availed himself of the oppor- 
tunity afforded by his stay at Moturiki to comply with the request 
of the governor of Tahiti, and to effect an early delivery of the 
letters, by sending the smallest of his canoes, with twenty persons 
on board, to the French priests at Ovalau. At the same time he 
sent a bundle of Tonga kava and a whale's tooth to the King of 
Levuka, as a token of his friendly feeling, expressing his pleasure in 
hearing that the King of Levuka had become Christian. This Tui 
Levuka, Mr. Binner, the mission schoolmaster, and the white colo- 
nists, having heard of the arrival in Fiji of the Tongans, had held 
a consultation with reference to the rumours of hostility which were 
prevalent ; and Tui Levuka had, with the full approval of the white 
colonists, resolved that should King George send one or two of his 
canoes to Ovalau, they should be received with all respect and 
hospitality, as it would be evident that no hostility was meant. 
When the canoe of Tongans neared the town of Totongo, where the 
priests resided, they took in sail and sculled to the shore, where a 
great number of natives, with some whites and half-castes, were 
collected. As they were about to anchor, and before they attempted 
to land, a Levuka man, by order of the chief of the Mountaineers, 



rewa. 373 

fired on the Tongans. Two half-castes, and a Ngau man who lived 
with the king, also fired. Just then came Tui Levuka in great haste, 
having heard of the approach of the canoe, and, calling, on his way, 
on Mr. Binner and the Tongan teacher, Paula Vea, urged them 
to pull off to the canoe and prevent its coming nearer. The king 
rushed into the water and drove the natives away, or more mischief 
would have been done. As it was, the owner of the canoe, Tawaki, 
a chief of high rank, and owner of another large canoe in the fleet, 
was mortally wounded. Another man had his hand injured. Mr. 
Binner and Paula reached the Tongans as they were sculling from 
the shore. They took Paula on board, and gave the priests' letters 
into the care of Mr. Binner, and then made sail for the open sea, to 
avoid Mara's canoe, which was near an opening of the reef. On 
arriving at Moturiki poor Tawaki died of his wounds, and King 
George set off at once with his fleet to Mbau, that he might bury 
the chief there. 

The Tongan king came to Fiji with the intention of acting as 
mediator between the contending parties. But this attack on his 
people at Ovalau, while on a friendly mission, was likely to involve 
him in war. Three towns near Mbau were in revolt, and their 
inhabitants were constantly making offensive and threatening 
demonstrations. Within six miles was the large town of Kamba, 
the rendezvous of the renegade Mbauans, with Mara at their head, 
who was known to be the cause of the outrage at Ovalau. He had 
also presented offerings to the chiefs in the windward islands, 
urging them to take up arms against the Tongan residents among 
them. 

Seeing that the only way of averting the calamity of the 
Tongans engaging in the war was to get Mara to sue for peace, 
Mr. Calvert begged King George to send a messenger to him. 
Mara replied that on account of Tawaki' s death he was ashamed 
to meet the king, at the same time desiring him not to meddle in 
the affair. Again the missionary begged George to send a Tongan 
messenger ; but he refused, referring to the affair at Ovalau, which 
he justly attributed to Mara. Mr. Calvert knew that the custom 
of the Tongans was to fight for the chief they might be visiting, 
and was certain that, after the injury they had themselves suffered, 
there was no chance of peace, unless the rebel Mara could be 
brought to submit. The missionary therefore went to the chief of 
the Mbau fishermen, and desired him to try to persuade Mara to 
come to terms of peace, by representing that he would otherwise 



374 MISSION HISTORY. 

involve the Tongans, himself, and others, indeed the principal 
parts of Fiji, in a most fearful and destructive war ; that if the 
Tongans once attacked Kamba they would unquestionably take it 
even at the sacrifice of a thousand persons, and by years of siege, 
if necessary ; and that he knew King George to be a man of reso- 
lute purpose, who would carry through what he commenced, if his 
life was spared. This message and request were intrusted to a 
principal man among the fishermen. Mara absolutely refused to 
yield ; and boasted strongly of the utter impossibility of Kamba 
being taken by Tongans. He asked if they were stones. He 
pointed at a chief from each of two populous and warlike districts, 
— Mburetu and Nakelo, — as the representatives of a great number 
of the best Fijian fighting men whom he had in the town. He 
said he also had twenty from each of several towns ; that they had 
laid in great store of provisions ; and he boasted that no Tongan 
should be able to stand on any ground about Kamba. " If," said 
he, "they build a fence on the adjoining island, there they will be 
able to remain ; but to come to Kamba will be certain death." It 
became clear that the collision could not be prevented ; and King 
George and his chiefs resolved to join Thakombau, the Vunivalu, 
in the war. 

It was proposed to King George that a meeting should be held 
for prayer previous to going to war. At six in the morning, on 
the 2nd of April, an immense number attended. The large 
strangers' house was full, and many were outside. The king con- 
ducted the meeting. About sixteen persons engaged in prayer. It 
was a time long to be remembered. They earnestly and powerfully 
interceded with the Lord to guide them aright, to prevent them 
from doing evil, to aid them in that which would be for His glory 
and the benefit of Fiji : they pleaded for forgiveness of past 
offences, and for blessings and salvation on Tonga and Fiji. The 
missionaries afterwards waited on the king, and requested that he 
would prevent the destruction of life as far as possible. That, he 
said, he intended to do. He regretted the necessity for war, but 
considered it to be a duty to resent the conduct of the Fijians, and 
especially of Mara ; and he believed that, were the case passed 
over, Tongans in small numbers would not hereafter be safe in 
Fiji. Before determining on war he had ordered the chiefs of the 
three groups of the Friendly Islands to assemble separately, and 
consider the case. They were all of one mind on the subject. 
He said that he intended to fence Kamba in, and, having subdued 



rewa. 375 

the people by starvation, would, without killing any, bring them to 
the Vunivalu, who might act as he deemed right towards his own 
rebellious subjects. He considered that his arrival at this time 
was opportune, and that the Lord might use him to deliver the 
oppressed ; and he hoped that the distractions of Fiji might 
speedily subside, and a better state of affairs be permanently 
established. The queen was preparing to accompany her hus- 
band, and Mr. Calvert begged her to remain at home with the 
women and children and old people. The king backed this re- 
quest, but without avail. He himself was strongly urged not to 
expose himself in the front of the battle, as had been his custom. 

On the 3rd of April the Tongan fleet passed Kamba on their way 
to Kiuva, where they were to join the Vunivalu, with his Fijian 
army. They remained there till the 7th, when the whole force, 
numbering about a thousand Fijians and two thousand Tongans, 
proceeded to Kamba. This place, with the smaller town of Koroi 
Thumu, stood on a promontory, across the inland base of which a 
fortified fence was erected. The Fijian army went inland to attack 
this long fence, while George and the Vunivalu went with the rest 
to effect a landing on the north within the enclosure, opposite to 
Koroi Thumu. Here they met with resistance, and one of their 
number was shot and fell into the sea. When the forces had landed, 
George took a company to cut down trees for the erection of fences, 
but, in the meantime, some of his people were shot and clubbed, 
and their bodies dragged into the town to be eaten ; whereupon, 
without waiting for orders, the Tongans rushed forward and stormed 
Koroi Thumu, destroying the town with fire. The rebels, who were 
protecting the long fence against the Fijians, seeing that the smaller 
town was taken, took shelter within Kamba, against which the 
united forces now proceeded. Already the bodies of six Tongans 
(one a chief) had been laid before the heathen temples of the town, 
as offerings to their gods, all of whose priests had promised that 
the Tongans should be destroyed, so that there should not be any 
left to take their canoes back to Tonga. The death-drum beat 
loud inside the town, the Kambans rejoicing over the bodies of the 
Tongans, and keeping up a brisk fire on the approaching army, 
the Tongans dashed on, passing by their killed and wounded, 
speedily made a breach in the fence, and forced their way inside 
the town. Mara, and upwards of a hundred of his valiant men, 
of whom he had boasted . so much, had made their escape ; they 
ran over the sharp shells on the reef, and swam across to the three 



376 MISSION HISTORY. 

towns which had espoused their cause. When Mara saw the 
teacher, he said, " Ay, Aquila, your spirit is still in you, because 
you have not seen them. The man is a fool who fights with Ton- 
gans. I fired on them twenty or thirty times ; but all we could do 
was of no avail. They rushed on impetuously. They are gods, 
and not men ! " 

But little resistance was offered after the taking of the town. 
Many prisoners were taken by the Friendly Islanders, and their 
lives spared. The Fijian army killed a great number of men. 
women, and children, making the entire loss of the enemy about 
one hundred and eighty. Fourteen Tongans were killed, and about 
the same number wounded. The lotu people were assembled in 
the town with their teacher, and a rebel Mbau chief named Koroi 
Ravulo, and were all spared. Two hundred prisoners were given 
up to the Vunivalu, and all pardoned, though some, when tried, 
were found well worthy of death. Many desired the death of Koroi 
Ravulo, but even he was set free, and the rest were detained at 
Mbau merely until their own town should be rebuilt. 

On the day of the fall of Kamba the hopes of the rebels were 
brought low. In Thautata, their nearest town, they had been very 
insolent, calling out that they were anxious for the attack on Kamba 
to take place, as their firewood with which they intended to cook 
the Tongans was getting rotten. But when they saw the smoke 
rise from Kamba the Thautatans lowered their flag and escaped, 
together with the people of Vatoa and Waithoka, up the river to 
Mburetu. One of the fugitives was taken and killed, and only 
saved from the oven by the prompt interference of Mr. Waterhouse. 
Mara passed, on his flight, through Mburetu and other rebel towns, 
but feared to stay, being anxious to get to his white friends at 
Ovalau. Not being able to secure a canoe, he crossed inland at 
the back of Viwa, and got to the coast on the other side of that 
town, where he succeeded in getting off with a few of his party, 
promising to return on the following day, a promise which, it need 
scarcely be said, he never intended to keep. 

Messengers were sent from Mbau to Nakelo, the head of one of 
the revolted districts, informing the old king that his son and ten 
of his people, who had been taken in the war, were safe at Mbau, 
and should be at once given up. The king himself went to Mbau 
with an ambassador, who had been sent thence to Mburetu, and 
begged for peace for that district as well as his own. Offerings of 
peace were also brought in from several other towns, and all were 



rewa. 377 

accepted, so that Mbau, which had so long been agitated with war, 
was full of mirth and gaiety, with the beating of drums and other 
demonstrations of joy. 

By this time Mr. Moore had managed to get a small house built 
at Rewa, and now took Mrs. Moore and the children back to the 
scene of their former escape and suffering. A larger house was 
in progress, and the missionaries at the various stations contributed 
of their own stores and furniture, to replace something of their 
brother's and sister's loss. This loss had been very heavy, and 
that, too, on a station of peculiar hardship and difficulty, where the 
missionary and his family needed every possible mitigation of their 
suffering. It was hoped that in the Australasian colonies and in 
England Mr. Moore's case would have excited active sympathy, 
leading to relief ; but this hope has not been realized to any extent. 

Before King George left Fiji he accompanied Thakombau on 
a visit to Rewa and Kandavu. The following account of this visit 
was communicated to the General Secretaries by Mr. Calvert : — 

" On the nth of May, King George and all his party, accompanied by the Vunivalu in his 
own canoe, left Mbau for Rewa and Kandavu. At Mr. Moore's request, I went to Rewa with 
them, sailing in George's new large canoe— perhaps the largest in the world — which had 
been presented to him by the Vunivalu. There were about a hundred and forty persons 
on board. We went up the river. King George superintended all the movements, and 
worked himself at everything, keeping all actively in motion. He is certainly an extra- 
ordinary man. 

" At Mburetu we stayed a short time for food, which waited our arrival. The Vunivalu 
went on shore to the chiefs house. The chiefs again presented whales' teeth, begging 
that past offences might be forgiven ; and were well received. The Vunivalu had for years 
been much chagrined for having been shot at when on a peaceable visit to this place. I 
had the satisfaction to see him shake hands with the two principal men. He desired them 
all to become Christians, and asked me to address them. We returned on board, and 
proceeded up the river until he came opposite Nakelo, where we anchored for the night. 
The king himself provided me a comfortable place for the night on the canoe ; and he 
gave out a verse and prayed. Early the following morning I visited the town of Nakelo. 
Some food was brought to the canoes ; and an immense heap, which had been piled ready 
for us at a distance from the river up which we passed, was fetched by parties from each 
canoe. The canal through which we passed, cut by a former king of Rewa, was shallow ; 
but at' high .water, the tide making the whole length of the river, it was sufficiently deep 
for the largest canoes. In times of war this canal is closed by a fence made of large trees. 
The old king of Nakelo came on board the Vunivalu's canoe, and went with us to Rewa. 
On our way they took on board the various canoes a pile of many thousands of sticks of 
sugar-cane, which had been brought by the people of Tokatoka to the river-side ; also 
several cooked pigs, and other food. Forty large canoes, with long streamers from the 
mast-head, being propelled up the river, were a rare sight. This river, with its various 
branches, will answer well, when this extensive and fertile district shall be properly culti- 
vated, for the conveyance of produce to vessels from the colonies. War being ended, and 
Christianity established, I doubt not but the industry of these natives will be encouraged 
to supply pigs, yams, timber, tobacco, coffee, cotton, cocoa-nut oil, and other articles, for 
the colonial markets. Hitherto there have been but short seasons of peace between 



37^ MISSION HISTORY. 

Nakelo and Tokatoka. We had chiefs from both districts on board the Vunivalu's canoe, 
they being again on friendly terms, and very comfortable together. 

"We spent the Sabbath at Rewa. The Tongans held their services in the two large 
houses which they occupied ; and we assembled in the open 'air with fche Vunivalu and 
the Rewa people, on a spot sacred in the past days of heathenism. The sight was most 
gratifying, — the change is immensely great. We were in the vicinity of the oven used for 
cooking the Mbauans. Instead of hating, fighting, and devouring each other, as they have 
been for the last ten years, they are now worshipping the true and living and life-giving 
God together. This is the Lord's doing, and it is marvellous in our eyes. I and Mr. 
Moore called at the large house occupied by King George, to see the queen, but could 
not see either of them. Class-meetings were being held in various parts of the house ; 
and one company I observed outside, assembled on a small hill for the same purpose. 

" On the Monday very large quantities of cooked food were brought from the towns 
subject to Rewa. From one district the row of cooked taro was thirty-three yards long, 
and two feet square. It was held in by a lining of sail-mats, which were supported by 
posts, entirely covered with small sinnet. King George gave to Mr. Moore and me, as 
our portion, a live turtle, the best cooked pig, a large basket of taro, and one of yams. At 
King George's request, chiefs who had been connected with the war now ended were 
assembled from every part, — both those who had joined with Rewa, and those who had 
supported Mbau ; to whom the decree of peace was delivered for them sacredly to keep. 
The punishment for any transgression was thus announced : f Any town offending, by 
taking any steps towards war, will be considered the enemy of all, and will be liable to 
chastisement by the combined powers of Mbau and Rewa.' 

" King George had stated to me at Mbau his intention of making inquiry about the 
destruction of the mission premises at Rewa. In the evening he met the Rewa chiefs on 
the subject. They wished to ward off inquiry, but promised to collect what they could of 
property which had been taken away on the night of the fire, and retained. The case is 
to be inquired into on the return of the fleet from JCandavu, when it is also arranged that 
persons from all the towns round about are to assemble on the Sabbath, and some from 
each place are publicly to renounce heathenism. But it appears the people are not dis- 
posed to wait ; for two hundred and fifty have already followed their chiefs and become 
Christian in the Nakelo district, and chiefs of other towns have already begun to worship 
God. The fact is, the people generally are tired of war, and of presenting offerings to 
that which has obviously been of no manner of use, but a burden and cause of evil to 
them ; and they are desirous of adopting the religion of which they have long heard talked, 
and thought, and which they believe to be true and useful. 

" On the 15th the fleet sailed early for Kandavu, and I returned home, regretting that I 
could not accompany them without neglecting the printing, and risking being absent on the 
arrival of the Wesley. In my way I called again at Mburetu, and there saw the most 
splendid temple that I have met with. It was finished three days before Kamba was 
taken. The gods of Mburetu are much trusted in : credence is generally given to the 
oracle there. They are reputed as having always screened Mburetu from every attack. 
A chief of the place said to me, ' The Lotu is true ; or Kamba would not have been taken.' 
At Nakelo, also, I found a new temple. There, too, I met with a chief from another town, 
who said that all their gods and priests were liars ; for they had all promised that Kamba 
should be secure, and the Tongans killed. The people say, ' We thought and felt that 
Kamba would be destroyed, and that we should be killed ; but the gods and priests pledged 
our safety and victory.' Having heard all that the heathen priests had promised, Mara 
went to our teacher at Kamba, and asked him what party would prevail. The teacher 
shrewdly replied, ' The party that is right with God.' ' Ay,' said Mara, ' that is our party* 
for we have not done anything against Christianity ; whereas, the Tongans are wrong by 
fighting in Fiji ; ' and he went and encouraged the people, by stating that the teacher had 
said they would be successful. It is evident that the most important results depended 
upon the success or failure of the Tongans at Kamba 



rewa. 379 

" The great difficulty now is want of native help. The demand is so great and sudden 
that we are completely in a fix. When Mbau became Christian we wrote to the Friendly 
Islands, desiring thirty local preachers ; and to Lakemba for the same number. From the 
former we have received four, and from the latter seven ; but what are they among so 
many islands, districts, and towns, that are all now crying out for help, — places where there 
is not any person who knows how to pray or teach anything in religion ? It is most dis- 
tressing to receive earnest applications for teachers, without being able to supply even one. 
At the large and populous island of Kandavu persons have lotued at twenty-one towns. 
When lately visited, the number was upwards of seven hundred ; and it is probable that 
soon there will be several thousand professedly Christian, on that island of nearly one hun- 
dred towns ; and to it Mr. Moore can supply only four persons for the work. At Mbau we 
applied to King George for a canoe to take letters to Lakemba, again pressing our earnest 
demands for much help. The case of taking our letters was easily met, as one of his canoes 
was shortly to sail to Lakemba, in order to be employed by Tui Nayau in conveying 
property to Lakemba from his outer island. At Rewa I again called upon King George, 
and told him that calls for immediate help were perplexingly numerous and urgent, and 
that if men were granted from Lakemba, I feared there would be no conveyance for them. 
He promptly decided, though the property to be collected by the canoe was for himself, and 
said, ' Of what importance can attention to Tui Nayau's commands be, when compared with 
the obtaining of teachers when they are so much needed ? The canoe shall return direct 
with teachers.' He had already shown that his heart is in the work of God, when I met the 
local preachers and class-leaders, about eighty in number, who are now with him from the 
Friendly Islands. On that occasion I had urged them to vigilant attention to their own 
souls, and to those who are under their care, and laid before them the case of Fiji. He 
then spoke out plainly, saying, that only a want of love to souls kept them back, as there 
were numbers of local preachers in Tonga whose services were not required there. He 
was also very kind in bringing many things from Viwa to Rewa to meet Mr. Moore's 
present wants." 

The old King of Nakelo, who became nominally Christian on 
going to Mbau after the taking of Kamba, had not great influence 
in his powerful district. His two eldest sons, who ruled the people 
and town, were divided, one having been fighting on the side of 
Mbau, and each scheming to get the other slain. They had not 
become reconciled. Ra Ngata, the ruling chief, who resided with 
his father, had rendered the most powerful aid to Rewa, and had 
defied successfully all the energy and treachery of Mbau at the time 
of its greatest power. Mara and the people of Ovalau, backed by 
the whites, were still at war with Mbau. Ra Ngata might fear lest 
his brother should still be encouraged by Mbau to kill him ; he 
might be stout-hearted, and disposed to stand out against Mbau with 
Mara ; but the sparing of a younger brother, friends, and people, 
when Kamba was taken, had made an impression on his mind. 
While he was pondering over this pleasing occurrence, Mr. Moore 
and his family, on their way back to Rewa from Mbau, were com- 
pelled by the tide and current in the river to stay at Nakelo. It 
was rather doubtful whether they would be safe with Ra Ngata. 
The canoe-men, and missionary too, were far from desiring to remain 



380 MISSION HISTORY. 

there ; and it was a most severe trial to Mrs. Moore, who was not 
well.* Ra Ngata spent the evening with them. Mr. Moore con- 
versed freely with him. He then begged to be visited on the 
following Sabbath, when he and some of his principal people would 
begin to worship God. Thus the detention at Nakelo for the night 
was the means of bringing about this satisfactory and most de- 
sirable result, removing the only cause of remaining anxiety between 
Rewa and Mbau. Mr. Moore went, according to appointment, 
when he found the chief and several others dressed ready for 
worship. Ra Ngata afterwards told Mr. Calvert that when his 
brother and people, who were captured at Kamba, were spared and 
returned home at once, Lotu and supplied with dresses, it quite 
overcame all his prejudices against the Vunivalu, Mbau, and the 
Lotu, — he felt thoroughly ashamed, and then resolved to submit 
to the chief and to the Lord. That act told much upon his mind, 
being far more powerful in convincing him of the real influence 
and excellence of Christianity than many sermons or conversations. 
Ra Ngata, not having seen the Vunivalu since the war, went from 
Nakelo very early on the morning of the 15th to have an interview ; 
but King George's usual dispatch had caused the fleet to move off 
earlier than is customary in Fiji, so that Ra Ngata had well-nigh 
been too late with his provision of sweet puddings and taro for the 
Vunivalu, whose canoe was being propelled down the river on his 
arrival. Ra Ngata, though a heavy man, walked nimbly with a 
light step that morning, exulting in the peace which was established, 
and, having sent the food by a small canoe, ran with Mr. Calvert 
along the bank of the river in order to get a word with the Vuni- 
valu. Both were pleased to see each other, and, one from the 

* Mrs. Moore wrote as follows to^ Mrs. Calvert, on her arrival at Rewa : " We spent 
one night at Nakelo. Necessity only induced us to remain. The chief and lady were 
kind ; but we have had proof of Fijian friendship, so as to lead us not to trust any, 
especially a man like Ra Ngata, and such real heathens and cannibals as the Nakelo 
people. It was with strange feelings I made the necessary arrangements for the night. 
What I would have given for a light I cannot tell you. We were obliged to sit in darkness, 
which made our situation more dreary. The Lord protected. We left the chief with a 
promise that he and his lady would lotu shortly ; so that we trust some good end was 
answered by our detention. I was scarcely able to go again to the canoe (having caught 
a severe cold by sleeping in an uninhabited house, and on a poor make-shift of a bed), 
and suffered much from pain in my limbs, especially in one leg, which I was not able to 
put to the ground without a great deal of pain for several days. You will, I know, 
wonder how I felt, on arriving again at a place which had caused us so much trouble and 
sorrow. A sight of the old spot brought vividly to my recollection all the confusion and 
horrors of that awful night, and a remembrance of that place in which we were once so 
comfortable, but from which we were glad, even at a short notice, to make our escape 
from the devouring element to a native hovel, and were at the mercy of those who, no 
doubt, but for an over-ruling Providence, would have taken our lives for a little paltry gain. 
I feel pretty comfortable in the day, but at night I get so nervous that it is often quite 
morning before I can get any rest." 



REWA. 381 

canoe and the other from the bank, exchanged friendly words. 
The Vunivalu said cheerfully, " Good-bye, Ra Ngata ; we are off 
to Kandavu. Mr. Calvert, teach him about religion, and tell him 
to attend to it." 

The mission at Rewa was now fairly started again. Mr. Moore 
was urged by many of the people to remain, and consented. They 
had greatly marvelled at his behaviour when his house was burnt 
and his family exposed to peril, and they wondered that he con- 
tinued to treat them with so much kindness. He had worked hard 
and successfully in endeavouring to restore peace, which many 
were anxious should continue. There was still, however, a war- 
party ; and it was generally believed that the destruction of the 
mission-house originated with them. But in this case, as in others, 
the enemies of peace and the Gospel not only failed, but their evil 
deed recoiled on themselves, serving to further the ends they wished 
to frustrate. Much labour had been expended on this mission, 
without any considerable apparent success ; but the seed had been 
sown, and the minds of the people were made familiar with the 
claims of true religion, and thus stood prepared, when any move 
towards the Lotu should be made. An occasion soon came. A 
man who, though not of highest rank, yet held the most influential 
position now in Rewa, publicly abandoned heathenism and pro- 
fessed Christianity. This made no small stir, and the chief men 
assembled and demanded his reasons for taking such a daring step. 
He replied, " I have been induced to become Christian because 
our priests are generally false ; and because the king's priest, while 
striking the posts, promised that he would bring the late king to 
life after he was dead ; also because Mr. Moore's house was burnt 
without my being told of it, which has grieved me." The chief had 
well considered the step, and now remained firm, much to the 
annoyance of the French priest, who told him that if he became 
protestant he would be like a great fish among little fishes, frighten- 
ing them out of his net, and begged him, as a much better alterna- 
tive, to remain heathen. The new convert, however, stood fast, 
and became very earnest in prayer and regular in his attention to 
religious duties. Another consultation of chiefs was therefore held, 
when it was resolved that they too should lotu, that peace should 
be permanent, and that all the towns and islands belonging to Rewa 
should be urged to serve the one true God. 

Four canoes arrived from Lakemba, bringing a chief and several 
other Christians, who zealously advocated the claims of religion, and 



382 MISSION HISTORY. 

thus strengthened the good work, which now went on with vigour. 
The seed was springing at last, and the heart of the missionary 
was glad. He wrote thus to the General Secretaries ; date Rewa, 
November 12, 1855 : "Things have taken quite a change in this 
circuit. Our prospects are now glorious, and thousands are anxious 
to be taught the way of salvation. The Lord is going before us, 
and opening doors on every hand. The people are continually 
crying, * Come and help us ; ' and where in the beginning of the 
year the offer of mercy would have been, and was, rejected, there 
they beg us to send them some one to instruct them in reading, 
and to teach them the way of life. The Holy Spirit has also been 
working among us. Some have been converted to God, and many 
are repenting of their sins. Our hearts are cheered by many 
inquiring the way of salvation. We have lately been reminded 
that God is still the same ; His way of working the same ; His 
grace and power producing the same wondrous change in the 
hearts, lives, tongues, of the degraded Fijians, as in the day when 
Peter preached to the guilty Jews and others, and such wonders 
resulted. The religion of Christ is the same in every land. A 
man came to his friends, the Rewa chiefs, a few days ago, and said, 
1 Come, and I will tell you of the great things the Lord has done 
for my soul/ The people were amazed, while he told them of his 
repentance, and of the Holy Ghost coming upon him,and of the love 
of God being shed abroad in his heart. Thus the Lord is encourag- 
ing us in our work. We have the droppings of the shower, and 
look for the bursting floods on all this thirsty land." 

Great surprise was caused by the fervent prayers of the new con- 
verts, and the earnest simplicity with which they described the 
effect of the Holy Spirit's work upon them. Family prayer was 
established in many households, and in some cases was conducted 
by a member of the family. 

Such a work was fatal to the interests of the Romish mission, 
and the priest was obliged to leave Rewa, being the third station 
already forsaken by the French mission, after long but unsuccess- 
ful toil. 

In June, 1856, the following was the Rewa circuit report : — 

" Wide doors have been open before us all the year, but we have not been able to enter 
them for the want of help. Many have been the cries, r Come over and help us ; ' and 
many the schemes resorted to in order to get help. Some have begged, some have sent 
presents, some have threatened to return to heathenism, some to popery, and others who 
are papists (in profession) have promised to join us if we could send them a teacher ; but 
in most cases we have only been able to give a passing call, and endeavour to satisfy them 



REWA. 383 

with a promise. From our last report you would learn of the vast numbers who, in a 
few days, made a profession of Christianity. We had feared that there would be a great 
relapsing to heathenism this year, but we are thankful to be able to report that such cases 
have been very few, and only where we have not been able to supply teachers. The 
work has been progressing all the year, as you will see by our returns, our numbers having 
doubled those of last year. This circuit is divided into nine branches, embracing sepa- 
rate kingdoms and various clusters of islands. 

" Rewa Branch. This extends twelve miles east and five north from the bay. About 
one-third of the people are professing Christians. It comprises forty towns. We have 
here five chapels ; five other preaching-places with six teachers, and congregations averag- 
ing from fifty to two hundred ; six day-schools, averaging attendance from fifty to one 
hundred. In some parts of this branch the work is very promising. We have had 
several conversions, and a goodly number are beginning to read the Scriptures. In the 
town of Rewa there has been much to discourage ; the chiefs, of whom there are many 
about the same rank, are not united, and they carry their petty quarrels into the Lotu, 
and thus about fifty have become papists. This is the only chance popery has in Fiji ; 
its foundation must be dissension and discord : and as peace and unity can be brought 
about by the preaching of ' Christ crucified,' so it will perish with its foundation. 

" Nakelo Branch. This comprises eighteen towns,' and is situated inland, about 
five miles north of the bay. Here we have three teachers, three day-schools, three chapels, 
five other preaching-places, with congregations averaging from fifty to four hundred- 
Two-thirds of the population are Christians. There is a good work going on here, and 
several are under concern for their souls. Many are beginning to read the Scriptures, 
and meet in instruction classes. This is a fine field for labour ; the people have been very 
attentive to their teachers, and there is a prospect of great good. 

" Naitasiri Branch. This kingdom includes a large extent of country along the 
banks of a fine river, very populous, and mostly heathen. Here we have four teachers, 
two chapels, four other preaching-places, with congregations averaging from one hundred 
to one hundred and fifty. The chief and many of his 'people are inquiring after God, 
and we hope they are ' not far from the kingdom.' 

" Suva Branch. This is a small kingdom, ten miles west of the bay, and the key 
to a large heathen district. Here we have two teachers, one chapel, two other preaching- 
places, and congregations averaging from one to two hundred. We see the literal fulfil- 
ment of Scripture in this place : ' And kings shall be thy nursing fathers, and their 
queens thy nursing mothers : they shall bow down to thee with their faces to the earth, 
and lick up the dust of thy feet, and thou shalt know that I am the Lord ; for they shall 
not be ashamed that wait on Me.' The king and queen here have been very decided ; 
and having great influence with their people, the work has spread and deepened all the 
year. About thirty have begun to read the Scriptures ; a few are under concern for their 
souls ; and instruction classes have been formed. We entertain great hope of good in 
this branch. 

" Serua Branch. This is another small kingdom on this coast, and about thirty miles 
west from the bay. Within the last three months we have placed a teacher here. He has 
a congregation of two hundred. The whole district around is heathen. This is a very 
central station, in a populous district, and will be as a light in a dark place. Yanutha 
a small island ten miles farther west, is connected with Serua for the present. We have 
about two hundred and fifty Christians here, but no teacher for them. We have just sent 
them a youth to teach them to read. 

Nandronga Branch. Another kingdom, and an old station that has cost much 
labour, and not altogether without fruit, where a small society has been formed. Two 
from them have begun to exhort their countrymen ; but still the work does not spread. 
They have long been engaged in war, and are so still. Many dead bodies have been 
eaten here during the last three months, and they declare that they will not become 
Christian until they devour the whole of their enemy. The teacher has been subject 



384 MISSION HISTORY. 

to much annoyance from the heathen. Human flesh has been portioned to him from their 
feasts, with various other trials not expected on an old station ; he has, however, borne 
trial with Christian fortitude, and, although he has been ill most of the year he is still 
loth to leave. We have removed him to the mission station ; and, should his health be 
restored, he will be a proper person for the native ministry. This branch will remain 
for the present under the care of one of the chiefs of the place, who is an exhorter, and 
a tried man. We have one chapel here, three other preaching-places, with one hundred 
and thirty professing Christians. 

" In this circuit there are 16,000 attendants on public worship ; there are eighteen 
chapels, and fifty other preaching-places : the most inefficient native agency has to be 
employed to meet the pressing desires of the people. The missionary has had only one 
assistant missionary and twenty-seven catechists to assist him, and the latter are, many 
of them, young men whose chief qualification is real piety and ability to read. There 
are also eleven local preachers, one hundred and twenty-one full members, and seventy- 
two on trial for membership." 

While the labour of the circuit was greatly increasing, the mis- 
sionary was placed in a perplexing position by the complete failure 
* of his wife's health, who had long been suffering much at intervals. 
In July, 1856, he writes to Mr. Calvert in England: "Mrs. 
Moore has been very ill for two months, most of the time confined 
to her bed. We have a native woman acting as wet nurse to the 
child. Some consider that I ought not to trifle any longer with 
her affliction, but try a change to the colony. I am in a strait, 
seeking the Divine guidance. I seem very much needed just now 
in my circuit, with such a number of professing Christians. The 
districts of Tokatoka and Notho have lotued. I have been all 
round Kandavu on foot, and am surprised at the work of God. 
You would be astonished to hear many pray, who have only begun 
to seek religion since you left Fiji. Should Mrs. Moore's health so 
improve as to justify my allowing her to undertake the voyage 
without me, I purpose letting her go by the Wesley to the colony, 
and I shall remain alone in Fiji to help in the great work." 

During this year the Rev. J. H. Royce arrived in Fiji, and was 
appointed to Rewa, whence, on October 21st, he writes as follows : 

" Having completed our work in the Friendly Islands, we proceeded to Fiji, visiting the 
several stations of Nandi, Mbua, Viwa, and Rewa, where our wanderings terminated. 
Here, in Fiji, they were fully expecting three men, beside myself. In the district meeting 
they were much perplexed to know what to do. Mr. Calvert gone ; Mr. Joseph Water- 
house with permission to go to the colonies for the benefit of his health ; Mr. Samuel 
Waterhouse unfit for further service at present, owing to the loss of his wife during the 
year ; Mr. Malvern's health breaking down ; Mrs. Moore ill, and necessitated to go to the 
colonies, and leave her husband here for a season. What was to be done ? It was found, 
on examining the different reports, that twelve additional men could be well employed in 
the work. There are full sixty thousand people in Fiji who had bowed the knee to 
Jehovah, besides thousands more who will shortly be numbered among us ; for the people 
say, 'The Lotu will come, and it is no use our trying to push it back again.' After 
consideration, Mr. Joseph Waterhouse consented to remain, although the consequences 



REWA. 385 

may be serious to himself ; and so did Mr. Malvern for a while longer, not forgetting that 
during the hot season of the past year, he was totally incapacitated for work for some 
weeks. " In the Rewa circuit we have twenty-one thousand professing Christians ; and 
every week brings its additional numbers." 

On March 18th, 1857, Mr. Moore writes again as follows : "I 
wrote to you some time ago, telling you of Mrs. Moore's going to 
the colony for the benefit of her health. I have heard of her safe 
landing, but nothing since. Our son Marshall reached Sydney 
from Auckland school two days before her arrival ; so Mrs. Moore 
will have all the children together. This will be nice. The 
children are now becoming a difficulty. I trust something will be 
done to make us easy in this matter. This has been a most trying 
year to me, one of the greatest trials in my life ; but the Lord has 
been increasingly precious, and grace has been given according to 
my day. I have little time to study ; go, go, go, is the order of 
the day. The work extends on every hand, and we want a thou- 
sand bodies to be in a thousand places at once, to do the great 
work of this circuit. The fruit begins to appear ; many are pre- 
paring for baptism. We feel the benefit of a church. The Lord is 
present with us. 

" We still feel the great want of labourers. The schooner-boat I 
purchased is kept constantly going, and is one of the best specula- 
tions of my life. By her we have been able to get nineteen men 
down from Matuku and Totoya for Kandavu ; and I have been over 
again, and placed them all round the island, so that we have the 
whole of Kandavu under instruction, except Ngaloa, where Than- 
gilevu, the chief, still remains heathen. Kandavu needs a missionary 
at once. I spent a month there, going every day until I could go no 
longer ; and then I could not do all I wanted. I t got the classes into 
order ; examined fifteen men for becoming exhorters and local 
preachers ; and left them in good spirits. Paula Vea* is doing well ; 

•f- "Paul Vea, native missionary in Fiji, was a native of the Friendly Islands. He was con- - 
verted while a young man, and dedicated himself at once a living sacrifice to the service of 
God. Through several years of hard and ceaseless toil as a catechistin Samoa, Tonga, Rotu- 
mah, and Fiji, he gave full proof of his sterling piety, ardent zeal for God, and fervent love 
for perishing souls ; and he laboured with marvellous success in our ministry. He was 
sincerely attached to the missionaries with whom he was associated, and was true and 
faithful to them in all times of peril. He was very intelligent, was wise in his manage- 
ment of rival chiefs, was incessant and persevering in his work, and was invincible in the 
face of persecution, danger, and death. As a preacher, he was earnest and impassioned. 
He passed through four months of severe affliction, but maintained a firm trust in Christ. 
During his illness he frequently urged his friends to be stedfast and earnest in the cause of 
God. When his end was near he said, ' I have great inward peace, and am waiting for the 
coming of my Lord. My friends have often urged me to return to my native land, but I gave 
myself to God for a life's service, and I am resolved to die at my post. Now my time is 
come, and I am going straight away to heaven.' He died in great peace at the Theo- 
logical Institution, Kandavu, on Dec. 28th, 1865. His death was lamented by many who 

25 



386 MISSION HISTORY. 

but he is getting old, and failing. Watson is a fine fellow, right- 
hearted and very useful. At Mbengga the work prospers. All are 
Lotu at Vatulele. Nandronga is moving. They wish me to go 
down. Serua and Navua are still fighting. The same old horrid 
customs go together, — heathenism, war, and cannibalism. Twenty 
persons were killed about fifteen days ago by Koroi Nduandua. 
They were all eaten. We are, however, getting some hold of him, 
through our teacher at Naitonitoni, which is quite close to him. 
He says he will soon lotu. Thence, coming up the coast, we have 
hold of Mosi, Nalasilasi, Namuka, Tamavua, and Suva. The work 
prospers at the last place. At home we have great cause to be 
encouraged. I cannot get a Sunday at home in months. At Notho, 
Tokatoka, Nai Malavou, and Nakelo, we have large chapels, from 
sixty to ninety feet long. Ra Ngata is baptized ; also the chief of 
Naitasiri ; and many others evidence a concern for their souls. But 
not half of the people in this circuit are yet Lotu. This large land 
is still in darkness and the shadow of death ! The enemy has a vast 
army still in the field ; it is not yet time to cry, ' Victory ! ' No, not 
yet the time to withdraw the troops. The deadly fight has yet to be 
fought. The great work of teaching has to be done ; and unless 
we can get more help, how is it to be done ? I begin to fear that 
the colonies will not be able, however willing they may be, to supply 
the men and means for this mission. The missionary fire does not 
burn hotly. The thirst is rather for gold than for souls. We must, 
however, continue to hope, and see what the Wesley will bring 
this time. 

" There seems to be an impression abroad that we want to run 
away from Fiji ! How can it have been raised ? For my own part, 
I am willing to stay and die in Fiji, if the Committee wishes me to 
do so, and it be thought best. I should look upon it as an affliction, 

were converted to God by his instrumentality, several of whom are honourably engaged 
in our work." — Obituary in the Australasian Minutes, 1865; which also contain a record 
of another native missionary, a Fijian, who died at Mbau in the same year : — 

" Shem Rvauatheva was brought to God when but a youth, and the genuineness of his 
conversion was attested by his subsequent career. He was a thoroughly earnest and de- 
voted follower of the Lord Jesus. His even temper and amiable spirit caused him to be 
highly esteemed and greatly beloved wherever he was known. As a preacher he was 
painstaking, eloquent, and eminently successful. He was a valuable instructor of 
the students of our circuit institution, and he recommended the religion of the Saviour 
both by precept and example .... During a long illness he manifested a most patient 
spirit : his language constantly was, * I am waiting for whatever the Lord orders ; that is 
most agreeable to me. I want to do only what the Lord wishes. " His testimony to the 
power of religion was full, explicit, and satisfactory. He was always happy, he never 
complained, and he trusted fully in Christ. He said, ' I know the value of the religion of 
Jesus. I am comforted now in the prospect of death, by the assurance of my adoption 
into the family of God. Nothing hides the Saviour from my view. I see the cross, and 
all my hopes are centred there. Come life or death, all is well ! " 



REWA. 387 

a trial, a judgment, should I, from family circumstances, be obliged 
to quit the field of labour ; and I believe, as a district, we are all 
fully devoted to our work, and determined to labour for the salvation 
of Fiji. If we write strongly, it is because we love Fiji, are jealous 
for the honour of our Master, and feel that now is the time for 
working. More help is now needed in Fiji. The enemies of Christ 
are confounded, confused, and retreating ; but unless we get more 
men and means, the enemy may rally, and prolong the battle, and 
great loss result. I need not tell you the state of Fiji. Just look 
at the Rewa circuit. We have not ten men that can be called 
teachers. Think of Kandavu, and all the places on this land, left 
in the hands of men who have just been taken from their classes, 
quite raw, having never preached a sermon ! How are the people 
to be taught by them ? What can we expect from them ? And 
what must be the consequence if they are not well looked after by 
the missionary ? And how are we to see after them with our present 
numbers ? My heart sinks when I consider the state of this circuit, 
and of Fiji generally. Look at Mbau, with a missionary who ought 
to have rest. Look at the Viwa circuit, all that dark coast right, 
away to Mba, with a missionary who writes, i I am ready to lie down 
and weep, when I remember the state of my circuit, and have not 
strength to go and visit it.' Look at Mbua, all involved in war again. 
Look at Nandi, distracted again with war. A teacher has been 
killed at Waikama, and Mr. Fordham fears his wife will not be able 
to bear much more excitement ; and, if the war continues, he will 
be obliged to ask for a removal at the district meeting, should he 
be able to stay so long. We must not shut our eyes to the state of 
things. Missionaries are required ! How are we to get more 
missionaries for Fiji ? If I had a tongue of fire, I should like to go 
and try to wake up our colonial churches. They cannot become 
missionary churches in a day. They must have time for it. They 
cannot yet look on Fiji as their child, only as adopted. Fiji may have 
many instructors, but she can have only one i father/ You must 
make our home churches feel this. We must have their prayers. We 
cannot do without them. There must be no retreat : just now we 
require all the help we can get. We as missionaries must make 
sacrifice of comfort, of life, of all. The churches must also make 
sacrifices, — of men, of means, of prayers, of faith. The honour of 
the church, of missions, of Christ, are at stake at this present 
moment. Fiji will have a frothy religion, unless we get more help. 
We should be looking into the future. Should one, two, or three be 



388 MISSION HISTORY. 

compelled to remove, or die, new men could not meet the case. 
They could preach or read a sermon in a few months ; but does it 
not take years to make a man thoroughly efficient ? Our Testaments 
are going off at a fine rate. The people are getting on well with 
their reading. We shall be ready for the English edition before 
you get it through the press. What a treasure it will be ! God 
speed you on ! Your report of the missionary spirit at home is 
quite encouraging. It makes one sing, ' Rule, Britannia ! ' as well 
as, ' Praise God, from whom all blessings flow/" 

At the date of the preceding letter, written to England, Mr. 
Moore wrote as follows to the Rev. John Eggleston, secretary of 
missions, Sydney : — 

" This has been a most trying year. I can scarcely get two days at home together. I 
am constantly going ; the demands of the circuit are now getting so great. The fruit 
begins to appear ; and what with marrying, baptizing, and meeting the classes, and try- 
ing to get things into working order, I am often worn right out, and ready to sit down and 
weep over the awful state of Fiji, and the little concern manifested by our churches at 
home. What can be the reason we cannot get more men for Fiji ? The wants of Fiji 
must be known. There has been too much crying, ' Victory ! victory ! ' in Fiji ; the 
people think Fiji is saved. Look at Fiji again ! More than half this circuit are still 
heathen, killing and devouring each other daily. Not more than twenty miles from this mis- 
sion-house twenty men were killed this month and eaten. Look at the Mbau circuit, say 
half heathen. Look at the Viwa circuit, say three parts heathen, at war, with all its 
horrors. Look at Nandi, torn to pieces again by war. A teacher has just been killed, 
and now war, we hear, is declared by the Christians. Look at Mbua three parts 
heathen, and the heathen chief, the greatest chief in the circuit, has declared war on the 
Christians. Look at Lakemba, the Tonga people there have next to no religion, and 
prevent multitudes of Fijians from getting any. These are facts. You must not get the 
impression that Fiji is saved, and that we can do without a reinforcement. The work must 
suffer unless we get more men. It will not do to wait until some of the brethren are 
obliged to remove, and then supply their place with new men. This is only cramping the 
work. You will say, 'We know all this better than you. Fiji's wants and Fiji's state 
have had a thorough investigation by us, and what we have done tells you our conclusion. 
Well then, Fiji, if this is all that can be done for thee by the churches of my country, thy 
bloody sons must become still more bloody, until they have filled up the measure of their 
iniquity, and then go down to hell to drink the dregs of the wrath of God, through the 
worldly-mindedness and indifference of our colonial churches. O that God may wake up 
the land of my birth, and raise up men to plead Fiji's cause." 

The General Secretary of Wesleyan missions, in a letter, dated 
Sydney, June 7th, 1858, says: "Mr. Moore has just sent me an 
epistle full of triumphant joy. His circuit is spreading, and the 
work is deepening. They will have an increase this year of one 
thousand church-members, and the same number on trial for 
church-membership." 



MISSION SHIP, GENERAL SUPERINTENDENT, ETC. 389 



Chapter VI. — Mission Ship. General Superintendent. 
College, etc. 

IT is necessary to introduce here a short chapter, containing out- 
lines of certain very important matters belonging to the man- 
agement and machinery of the Wesleyan Methodist missions in the 
South Seas. While those missions were confined to Australia, New- 
Zealand, and the Friendly Islands, great difficulty and embarrass- 
ment resulted from the uncertainty and delay attending the for- 
warding of supplies to the island stations. Now that the operations 
were extended over another large group, it became unavoidably 
necessary that the communication with the different missionaries 
should no longer depend upon the uncertain and irregular visits of 
trading vessels, but that a distinct means of intercourse and supply 
should be provided. It had been told in England that " Mr. Car- 
gill and his family had been reduced to the greatest straits, almost 
needing the common necessaries of life, in consequence of the 
non-arrival of expected supplies ; that Mr. Cross had been left, in 
a dangerous illness, destitute of things which were necessary for 
him in such trying circumstances ; and that the work of God had 
been much retarded in consequence of the want of facilities for 
removing from one island to another." Such facts could not be 
known without awakening anxiety and moving to effort. Already 
the British Methodists had made special contributions to increase 
the mission staff in Fiji and the other islands ; and now a liberal 
grant was made from the Centenary Fund for the purchase and 
equipment of a vessel suitable for the purposes and wants of the 
Polynesian missions. 

John Irving, Esq., of Bristol, gave liberal and important aid in 
this undertaking ; and under his careful management the brigan- 
tine Triton was fitted out for a four years' voyage among the 
islands. She took in a miscellaneous cargo of supplies, including 
many articles of British manufacture for barter, this being the only 
circulating medium by which native labour and produce could be 
secured. Missionaries and their wives, making, in all, twenty-six 
passengers, embarked in the Triton for South Africa, New Zea- 
land, and the Friendly Islands, and Mr. and Mrs. Williams for 
Fiji. Due notice had been given of the time of starting, and pre- 



390 MISSION HISTORY. 

sents for the missions had been sent in with such profuse liberality 
that a large number of packages intended to be sent out in the 
mission ship were forwarded to Sydney to meet her there. 

Followed by the best wishes and prayers of thousands, the Tri- 
ton set sail from England on the 14th of September, 1839, and 
landed the Rev. Thomas Williams and his wife at Lakemba on the 
8th of July in the following year. 

The vessel thus sent out was to be used in the annual visitation 
of all the stations by the general superintendent of the society's 
missions in Australasia and Polynesia. This office was now filled 
by one whose name lives in the grateful and loving remembrance 
of thousands, though he has passed away. The Rev. John Water- 
house, after working at home until the prime of his life, went out 
to devote to the oversight of the South Sea missions the vigour and 
matured excellence of character and piety for which he was so 
remarkable. He at once threw all his energy into the work com- 
mitted to him, and by his labour and counsel greatly aided the 
missionaries and strengthened the mission. With faithful diligence 
he visited every station, and made minute inquiry into all the affairs 
of each. His journals, from which extracts were given in the Mis- 
sionary Notices of 1 841 to 1844, are rare specimens of condensed 
and valuable information. 

Mr. Waterhouse lived to accomplish the personal examination 
of the entire field of missionary labour which had been put under 
his care. In doing this he had toiled hard, and undergone much 
fatigue and exposure to danger. Worn out with incessant work, 
he died on the 30th of March, 1 842, crying out, as , he went to his 
rest, "Missionaries! Missionaries! Missionaries!" He, "being 
dead, yet speaketh." Many have given heed to that dying appeal ; 
and distinguished among them are the two sons of the departed 
man of God, who gave up flattering prospects of worldly success 
in the colonies, and have since laboured faithfully and suffered 
deeply in the Fijian mission. 

In 1843 the Rev. Walter Lawry succeeded to the office of general 
superintendent. For some time Mr. Lawry had been a missionary 
in New South Wales, and in 1822 went boldly forth alone, and 
" encountered much difficulty and peril in endeavouring to com- 
mence a mission in the Friendly Islands." After remaining for 
some years in the English work at home, he offered to go for the 
rest of his life to the scene of his former labours ; an offer which 
was gratefully accepted by the Missionary Committee, and resulted 



MISSION SHIP, GENERAL SUPERINTENDENT, ETC. 39 1 

in the appointment already mentioned. Mr. Lawry arrived in Syd- 
ney in January, 1844, and had the satisfaction of sending at once 
two young men — Messrs. John Watsford and David Hazlewood — 
to reinforce the Fiji mission. The general superintendent then 
proceeded to New Zealand, and fixed his home at Auckland, which 
thenceforward became the head-quarters of the Triton, a suitable 
piece of land on the shore being granted by the government for 
the shipping and housing of mission stores. 

Already the Triton had exceeded the four years' stay among the 
islands for which she was prepared ; and it was found that she had 
saved the funds of the mission, and by her regular visits had secured 
to the missionaries a great increase of comfort and convenience. 
But a larger vessel was needed. The Triton could not carry a 
year's stores for all the stations ; and when she went to Sydney, to 
fetch Mr. Lawry and the new missionaries, she had to be re-coppered 
before returning to the islands ; and thirty tons of goods, which she 
could not receive, were freighted in another vessel at great expense. 
The mission had been considerably helped by the presence of the 
Triton ; and during the Rewan war she rendered invaluable 
service in the removal of the mission family and printing establish- 
ment among circumstances of great peril. 

As she was now returning, the missionaries sent home an 
urgent request that a larger vessel should be sent out, and that 
Captain Buck, the clever and zealous commander of the Triton, 
should be entrusted with her. The force of the appeal was duly 
felt by the Missionary Committee, and orders were given for the 
building of a fine brig of two hundred and fifty tons' burden. The 
work was committed to Messrs. White and Sons, of Cowes, who 
did all that could be done to insure accommodation for passengers, 
and adaptation in all respects for the peculiar service on which the 
vessel was to be employed. Mr. Irving exerted himself indefati- 
gably, and generously devoted much time to the superintendence of 
the building. The Triton was sold ; and the proceeds of the 
sale, together with her earnings during the voyages, were enough 
to pay the entire cost of the building and equipment of the new 
brig, which was launched on the 23rd of September, 1846, and 
named the John Wesley. 

She sailed from Southampton on November 21st, 1846, under 
command of Captain Buck. She carried missionaries for Sydney, 
New Zealand, and the Friendly Islands, and Messrs. John Malvern 
and John Ford, with their wives and children, for Fiji. About a 



392 MISSION HISTORY. 

ton and a half of presents from friends of the mission, with an 
ample supply of necessary stores, went out at the same time, together 
with an excellent long-boat, the need of which had been greatly felt 
in the Rewan removals. The voyage out was prosperous. Several 
heavy gales were encountered, but the good brig behaved well, and 
the hand of God was on the missionary band to protect thern*. The 
regular and hearty worship of these devoted ones was greatly blessed 
to the crew, most of whom had become converted and united to the 
church, when on the 18th of March, 1847, the John Wesley an- 
chored safely at Sydney. After a short stay here, and leaving Mr. 
Harris, the mission ship went on to Auckland, where Mr. Kirk re- 
mained. After taking in necessary stores, Mr. Lawry started on his 
first visitation voyage. He Writes, June 12th, 1847 : "We came to 
anchor at Tonga, after a rough and stormy passage of a fortnight, 
which in most vessels would have been three weeks ; but the 
John Wesley does wonders, and is a first-rate vessel in all re- 
spects." Messrs. Daniel, Amos, and Davis, with their wives, were 
for the Friendly Islands. The district meeting was held, and all 
the stations visited, as well as the distant islands of Niua Foou 
and Niua Tobutabu. On the 8th of September they left Tonga 
to call at Ono, on their way to Lakemba, where they arrived on the 
1 2th, with the new missionaries. All the stations were visited. 
iThe removal of the mission families from Somosomo, with every- 
thing from the two houses, was well effected by the Wesley ; 
and the goods were taken to the two new stations then com- 
menced on Vanua Levu. Notwithstanding Captain Buck's ac- 
quaintance with the difficult navigation of Fiji, and his vigilant 
care, the Wesley struck three times during this voyage ; once 
being twelve hours on the reef, and a second time nine hours. 
These were times of anxiety ; but the brig floated again, without 
receiving any material injury. On the 18th of December, Mr. 
Lawry wrote : "We made the North Cape of New Zealand. The 
John Wesley has come up in a week, close-hauled all the way, 
and without her proper amount of ballast. She is a very fine 
vessel, easy, fast, and comfortable for passengers. The height of 
her 'tween-decks adds greatly to her otherwise excellent accom- 
modations. She does great credit to all concerned in her building 
and outfit." 

( After the Wesley had successfully completed her third voyage 
among the islands in 1850, she returned to England for repairs, 
to have tanks fitted in her for the cocoa-nut oil which was collected 



MISSION SHIP, GENERAL SUPERINTENDENT, ETC. 393 

at the different stations. Several missionaries and schoolmasters 
were wanted, and it was hoped that these might be brought out 
on the return of the vessel. To help to defray the expense of the 
homeward voyage, the native Christians were requested to con- 
tribute specimens of their manufactures, productions, and curio- 
sities. To this they readily agreed, and the Wesley left the 
islands with considerable native stores, and sailed for England, 
calling at Auckland on her way. She arrived in England, with 
Mr. Lawry on board, in time for him to attend the annual meeting 
in Exeter Hall, in May, 1851. The native contributions which she 
brought were tastefully displayed at the Centenary Hall, and the 
sale of them superintended by ladies, who kindly undertook the 
task. More than a thousand visitors inspected this novel bazaar, 
and upwards of four hundred pounds was the pecuniary result. 

On September 25th, 185 1, the John Wesley started on her 
second voyage, carrying, with other missionaries, the Rev. John 
Polglase for Fiji, and two trained schoolmasters, Messrs. John 
Binner and William Collis, with their wives. A large supply of 
necessary stores was sent out to the missionaries, including 
household goods, earthenware, iron pots, and Manchester and 
Sheffield goods, as barter for procuring native produce. In May, 
1852, the Wesley reached Fiji again, bringing the Rev. John 
Watsford and family, who had been waiting at Auckland on their 
way from Sydney to the islands. The next visit of the vessel to 
Fiji was in the following May, when the Rev. Samuel and Mrs. 
Waterhouse arrived. 

It was seen by those who managed the affairs of the mission, 
that the time was soon coming when the growing Australian 
colonies would be able to take upon themselves the conduct and 
support of the extensive Wesleyan missionary operations in the 
South Seas. In order to form and mature plans for the efficient 
establishment of a separate and affiliated Australasian Conference, 
the Rev. William B. Boyce, who had been in the South African 
mission-work for fourteen years, was appointed by the Conference 
of 1845 to go out in charge of the Society's missions in Australia 
and Van Diemen's Land. So successful were the measures he 
adopted, and so hearty was the co-operation of his brethren 
throughout the colonies, that in December, 185 1, the General 
Committee at home decided that the time was now fully come for 
the separate establishment of the Wesleyan Methodist societies 
in Australia, and for committing to their care the management and 



394 MISSION HISTORY. 

support of the Polynesian mission, toward the expense of which 
an annually decreasing grant should be made from the parent 
society. 

The Rev. Robert Young was deputed to proceed to Australia, and 
formally constitute the new conference. Mr. Young's arrival was 
delayed for some time ; but in the meanwhile was taking place the 
great event which has so altered the complexion of the southern 
colonies — the gold discovery. The change then so rapidly brought 
about helped to give still greater influence and stability to the 
colonial churches. Mr. Young reached Adelaide on the 4th of 
May, 1853, and visited Melbourne, Sydney, and Auckland ; every- 
where receiving a most cordial reception from ministers and people. 
He preached to crowded congregations at every place, who were de- 
lighted with his ministrations. He attended several missionary and 
other meetings, and found that all entered heartily into the plans he 
was entrusted to lay before them. Mr. Young left Auckland in the 
Wesley to visit the Friendly and Fiji Islands, reaching the latter 
on the 6th of November, and leaving on the 18th. The visit of the 
deputation was a favourable opportunity for Miss Mary Fletcher's 
proceeding to Fiji, where she was married to the Rev. John 
Polglase. The plan for connecting the missions with the Austra- 
lasian conference having been laid before the missionaries whom 
Mr. Young visited, and approved of by them, he returned to 
Sydney, and again visited Melbourne and Adelaide, and afterwards 
Tasmania. All had gone on harmoniously ; and it was wisely 
judged by Mr. Young to be best to leave the first Australasian Con- 
ference to the care of the brethren whose indefatigable and 
judicious labours, by God's blessing, had prepared for the change. 
That conference was held in Sydney in January, 1855, the Rev. 
William B. Boyce being president of the conference and general 
superintendent of the missions in New Zealand and Polynesia. 

Sydney now became, and still continues to be, the head-quarters 
of the John Wesley, an arrangement by which the various 
mission stations secured a more efficient supply both of men and 
means. The Rev. John Eggleston, after many years' service as 
a Wesleyan minister in the colonies, was appointed to reside in 
Sydney, as general secretary of missions, and entered upon his 
work with great earnestness and zeal in connection with the manag- 
ing committee there. Several years ago, on his resuming circuit 
work again, the Rev. Stephen Rabone, who had served long in the 
Friendly Islands mission, was appointed to this office and work. 



MISSION SHIP, GENERAL SUPERINTENDENT, ETC. 395 

Among the minor but very important details of the mission 
machinery were the several means of conveyance among the islands, 
in the constant working of the several circuits. This was accom- 
plished, to a great extent, by the double and single canoes of the 
natives, who showed great skill and daring in carrying the mis- 
sionaries and agents from place to place. Boats were also provided, 
which proved of great use. But need was strongly felt, as the work 
extended, for a vessel much smaller than the Wesley, and larger 
than the canoes, for the longer voyages and visitation of brethren 
in lonely and distant stations. In 1847 an agreement was made 
with the Christian chief Elijah Verani, for a share in a schooner of 
seventeen tons, which he was then having built. Afterwards this 
became the exclusive property of the missions, as Elijah had a 
smaller schooner presented to him by an American firm trading in 
Fiji. For some years this schooner proved of great use to the 
missionaries, and saved them from many dangers and much painful 
inconvenience in their journeys to and fro. An excellent boat, 
fully rigged and equipped, w # as built and presented to the Fiji 
mission by Mr. William Dawson of Sunderland ; and was taken 
from London, in September, 1858, free of expense, by Captain John 
Williams, of the La Hogue. 

When the general superintendent visited the islands in 1847, the 
missionaries laid before him a subject which had long caused them 
great anxiety. Their families were increasing ; and, as they grew 
up, there were no means of educating them. The time of the 
parents was fully occupied by the urgent business of the mission, 
and the children were surrounded everywhere by influences of the 
most undesirable kind. Instances had even occurred in which the 
children of missionaries had learnt to speak in the language of the 
people, while an acquaintance with that of their parents was not 
gained. The same evil had been felt by the missionaries in the 
Friendly Islands ; and, in concert with them and the Wesleyan 
missionaries in New Zealand, a scheme was considered at the Fiji 
district meeting, for the establishment of a school in New Zealand 
for the children of missionaries stationed in Polynesia. It was re- 
solved that a proprietary school should be organized by the mission- 
aries of the three districts, the share being fixed at ^20. Mr. 
Lawry, who had no children of his own to be benefited by it, took 
several shares, and helped the matter forward with all zeal. The 
Missionary Committee in England fully sanctioned the scheme, and, 
in addition to a liberal grant of bedding and school apparatus, sent 



396 MISSION HISTORY. 

out the Rev. John H. Fletcher, who, as well as Mrs. Fletcher, was 
highly qualified to take charge of the school. The building was 
completed and opened in November, 1849, under the name of 
" Wesley College." The children were conveyed from the several 
stations by the Wesley, free of expense. 

The school, thus auspiciously commenced, has answered its purpose 
well. After some years a separate establishment was started for the 
girls ; the Rev. R. B. Lyth became governor of the college ; and 
Mr. Fletcher entered the regular circuit- work at Auckland, while his 
brother, Mr. William Fletcher, B.A., of Taunton, became principal, 
and Mr. William Watkin, the son of a missionary, tutor. In 1856 
Mr. W. Fletcher left New Zealand to go as a missionary to Fiji, his 
sister having become the wife of the Rev. John Polglase in that 
district. Since then Mr. Watkin has also been received into the 
ministry by the Australian conference. 

The school has more than answered the best hopes of its founders, 
and has proved an invaluable part of the mission machinery. But 
now that Auckland has ceased to be the head-quarters, the import- 
ance of the college on its original footing no longer exists. Equitable 
arrangements have been made for the satisfaction of the share- 
holders, and it has at last been resolved that the school shall con- 
tinue as an educational establishment for the New Zealand district, 
the premises being purchased by the proceeds of the sale of the 
mission-house, etc. 

Justice requires that a tribute of gratitude should here be paid 
to the Rev. Thomas Buddie, chairman of the Auckland district. 
Though not appointed to the work, yet, being resident minister and 
well qualified, he was most helpful to Mr. Lawry,and undertook the 
main management, for several years, of the goods, orders, and 
accounts for all the missions and missionaries. He laboriously 
helped forward everything connected with the college, and had 
most to do with the affairs of the John Wesley. The various and 
numerous demands from each mission family he carefully attended 
to. The accounts were remarkably clear and correct under his 
management. All this of course greatly increased Mr. Buddie's 
labours in his circuit ; yet the disinterested, prompt, friendly, and 
cheerful manner in which he ever attended to the wants of the South 
Sea missions and missionaries, left every one free to request any 
favour or work from him. 



PRINTING, TRANSLATION, AND PUBLISHING. 397 



Chapter VII.— Printing, Translation, and Publishing. 

AS the mission in Fiji extended itself, and its successes multi- 
plied, the toil of transcribing parts of the Bible and other 
works for the people became. a serious hindrance, and the want of 
a printing establishment pressed heavily on the missionaries. 
Such an establishment was already in active use in connection with 
the Tongan mission, and application was made for its valuable help 
on behalf of Fiji. The first book of four pages, and twenty-four 
pages of the Gospel according to St. Matthew, printed in Fijian at 
the Vavau press, greatly lightened the labour of the missionaries 
and rejoiced the people under their charge, some of whom read 
again and again the precious boon thus brought them, and eagerly 
longed for a larger supply. They were informed that a printing- 
press was to be sent out from England to Fiji, in order that the 
Scriptures might be printed in their own language ; and they 
prayed earnestly that God would bring the blessing safely to them, 
and watch over the new missionaries under whose care it was sent 
out. Two of these missionaries were well acquainted with printing 
and bookbinding, and the supply of type and printing and other 
materials which they brought out had been liberally supplied and 
judiciously selected by the committee at home. 

Messrs. Cargill and Cross had worked hard at translations, and 
were ready to supply copy as soon as the press could be fitted up 
at Lakemba. In March, 1839, the first Wesleyan catechism was 
published in the Lakemba dialect. This was soon followed by the 
Gospel according to St. Mark. Great was the astonishment and 
delight of the people as they saw the marvels of the mission press. 
The heathen at once declared it to be a god. And mightier far 
than their mightiest and most revered deities was that engine at 
which they wondered. In the midst of the barbarous people it 
stood a fit representative of the high culture and triumphant skill 
of the land whence it came ; and, blessed by the prayers of multi- 
tudes across the seas, and, of the faithful ones who directed its 
might, the mission press began, with silent power, its great and 
infallible work, which was destined to deliver beautiful Fiji from its 
old and galling bonds, to cleanse away its filthy stains of crime, 



398 MISSION HISTORY. 

to confer upon its many homes the blessings of civilization, and 
enrich its many hearts with the wealth of the Gospel of Jesus. 

The works first issued from the press were prepared and revised 
by Mr. Cargill, whose long residence in the islands had made him 
familiar with the language. The missionaries who managed the 
printing lost no opportunity, while hard at work, of gaining ac- 
quaintance with the strange tongue they heard spoken around 
.them. They caught up different expressions, and, with many an 
odd blunder and clumsy construction, tried to talk with the natives. 
They also noted down words, and afterwards learned their meaning 
from Mr. Cargill, who was most diligent in helping forward their 
attempts. With all possible speed he compiled a copious vocabu- 
lary and grammar of the Lakemban dialect for the use of his 
brethren. These they copied ; and, before very long, one of them 
made his first attempt at preaching in a little village, reading a 
prayer and sermon which Mr. Cargill had helped to prepare for the 
purpose. 

It was always found that the language was best learned by con- 
stant intercourse with the people. Mr. Hunt, at Rewa, was shut 
up to this means ; and with such diligence did he set himself to 
the task that, in about a month after his arrival he conducted, by 
the help of written notes, a religious service in the Fijian tongue. 
His progress was rapid and sure, and he was soon able to converse 
and preach intelligibly to his hearers. 

The press early accomplished great good at Lakemba. The 
mission work was confirmed by its supply of books, and the 
schools received from the same source a new and vigorous life, 
while many converts, whose attendance had been loose and irre- 
gular, became attentive and constant. 

In July, 1839, the printing establishment was removed to Rewa, 
where it continued in efficient operation, until the war in 1 844 ren- 
dered its removal necessary. In the following year the munificent 
grant of fifty reams of paper came as a welcome supply from the 
British and Foreign Bible Society. 

A serious difficulty soon made itself felt in the variety of dialects 
spoken in different parts of the group. At first the project was 
entertained of translating, at least portions of the Scriptures into 
all these dialects. For a time this plan was followed. Twelve pages 
of Genesis and a scripture lesson book were printed in the Mbau 
dialect, having been prepared by Mr. Cross. An alphabet and book 
of twelve pages were published in Somosoman, and twelve pages of 



PRINTING, TRANSLATION, AND PUBLISHING. 399 

St. Matthew in Rewan. Catechisms and other small works were 
issued in these dialects and in that of the windward islands ; and 
Messrs. Hunt and Lyth brought out a small hymn book of twelve 
pages in the dialects of Mbau and Lakemba, and which contained 
very fair imitations of some of the most familiar of Wesley's hymns. 
Mr. Hunt also prepared a " Short Catechism," containing passages 
of Scripture, arranged in answer to questions on the doctrines and 
duties of Christianity. He also published twenty-three " Short 
Sermons," to which was prefixed an address to the native teachers 
and local preachers, including a translation of suitable extracts 
from " Twelve Rules of a Helper." These two books, the Taro 
Lekaleka and the Vunau Lekaleka, were much esteemed by those 
for whom they were specially produced, and, indeed, by many of the 
converts as well. The morning service from the Book of Common 
Prayer was printed in the Lakemba dialect ; and class-tickets and 
almanacks were regularly supplied from the press. 

The entire printing establishment was thus in efficient operation : 
another and most complete supply of types and other necessaries 
had arrived, together with a second grant of paper from the Bible 
Society. But the difficulty about the dialects became more and 
more formidable. At the district meeting in 1843 great concern 
was expressed for an entire version of the Scriptures ; and the New 
Testament was divided among the different missionaries, to be trans- 
lated into the several dialects. This seemed then the best thing 
that could be done : but in the following year the progress was found 
to be very unsatisfactory, and it was seen that a complete version 
could never be obtained in this way. The fact was also considered 
that, if they translated separately for each division of the people, 
by the time their labours covered the whole group they would have 
to supply no less than fifteen distinct versions of the Bible. In some 
cases the differences were small ; in others, more important. It was 
at last resolved that all the translations should thenceforth be carried 
on in the dialect of Mbau. This was selected as being evidently 
the purest ; and, further, because of the rising power of Mbau, which 
caused its forms of language to be more widely known than any 
other, and gave evident tokens of at last superseding every other. 
Although the Lakemba people could understand the publications 
issued on the new plan, yet they were averse to the change, and, for 
their satisfaction, the hymns were still printed as before. 

After the removal of the press from Rewa on account of the war, 
it had remained at Viwa, for a time, unused, while the work of 



400 MISSION HISTORY. 

translation went on vigorously. When printing was urgently wanted, 
Mr. Hunt nobly gave up a stone house, which he had built at the 
cost of much toil, and there the work again commenced. 

During Mr. Hunt's residence in Somosomo, where his mission 
work was much hindered, he had acquired a thorough knowledge of 
the Fijian language as spoken there ; and his recent stay in Viwa 
had made him familiar with the Mbau dialect, which was found 
there. A vocabulary and grammar which he had prepared for his 
own use were never completed for publication, in consequence of 
his other unremitting labours. At the district meeting in 1845 Mr. 
Hunt was requested to revise and carry through the press his trans- 
lation of Matthew and Acts, three thousand copies of which were 
to be issued at once to meet the urgent demand, and one thousand 
to be retained for binding up with the rest of the Testament when 
complete. Everything concurred to help the work. The press had 
been unexpectedly brought to Viwa, and the most efficient trans- 
lator and the missionary who superintended the printing -resided 
there. The demand was great ; and fresh stimulus was given, by the 
arrival of the Romish priests, to issue that word, the knowledge of 
which would prove most fatal to the errors which they tried to teach. 
In May, 1846, Mr. Hunt writes : " My great work in the study is the 
important one of translating the Scriptures into the Fijian language. 
To this we are now devoting ourselves in good earnest ; and I 
humbly believe I have succeeded, to an extent which has greatly 
encouraged me, in the Gospel of St. Matthew and the Acts of the 
Apostles. I have the most important assistance that can be desired 
in a very intelligent native, who has been with me three years, and 
has become an excellent preacher. I have him by me when trans- 
lating, and make him the judge of the work, so far as the Fijian is 
concerned." 

On the completion of this work of Mr. Hunt both missionaries 
and people were greatly delighted, and the question of dialect 
became thenceforth settled. At the annual meeting in 1 846 the best 
thanks of all his brethren were given to Mr. Hunt ; and those who 
were engaged in translating other parts of the New Testament 
cordially requested him to take the whole into his own hands, to 
which request he at once agreed. Among many other advantages 
which he had gained at the Wesleyan Theological Institution in 
England, Mr. Hunt had, by hard study, acquired some knowledge 
of both the Hebrew and Greek languages, and was thus fitted to 
carry on the work, for which he possessed great natural aptitude, 



PRINTING, TRANSLATION, AND PUBLISHING. 401 

and in the prosecution of which he showed a loving zeal. Since 
his residence in Fiji he had taken considerable pains to obtain a 
well-digested knowledge of the native tongue, and was thus, in all 
respects, adapted to carry out the great task which his brethren 
committed to him. Mr. Lyth was removed from Lakemba to 
assist in making the final examinations and corrections for the 
press ; and Mr. Hunt successfully accomplished an admirable 
translation of the whole of the New Testament, except the Gospel 
according to St. John, a good version of which, after careful re- 
vision, he accepted from another missionary. So vigorously was 
the whole work done that entire copies of the Fijian New Testa- 
ment, serviceably bound, were supplied to the missionaries at their 
annual meeting in 1847. 

The next step was to complete the Bible in Fiji ; and, by common 
consent, this undertaking was committed to the indefatigable Mr. 
Hunt, who accepted it readily, and entered upon it with vigour 
directly after the district meeting. He adopted a translation of 
Genesis already made, but revised carefully, comparing it through- 
out with the Hebrew. This was unfortunately lost ; and the 
native teacher, who had assisted in the translation of the New 
Testament, was suspected of having made away with it. Mr. Hunt 
next went through Exodus, and then set to work on the Psalms ; 
but just after his completion of the forty-sixth psalm a severe 
illness laid him aside from the great work, which he was never 
permitted to resume. 

A copy of the Fijian New Testament published at Viwa was 
sent by the General Secretaries to the Committee of the British 
and Foreign Bible Society, together with a plea for help. In 
November, 1849, tne committee voted three hundred pounds 
towards the expenses of this first edition, and begged to be informed, 
from time to time, of the progress made in translating the Old 
Testament, towards the printing of which in parts they shortly 
afterwards voted a hundred reams of paper. To all this munificent 
and welcome help they added an offer to print an edition of five 
thousand copies of the New Testament. John Hunt was no more. 
His widow had returned to England, and kindly engaged to assist 
in correcting the edition as it passed through the press. 

In the meantime the number of converts in Fiji had greatly 
increased, and the thousand copies of the New Testament were 
all gone. The demand for another supply was too urgent to allow 
of waiting for the edition from England. Mr. Calvert was the 

26 



402 MISSION HISTORY. 

only missionary left who understood printing, and his time was 
very much taken up with mission duties, so that an important 
addition of help was much needed. Just at the right time, and in 
a most efficient form, the help came. The account of the event 
forms a pleasing episode in the mission history. 

In 1848 an American vessel was wrecked among the islands in a 
hurricane. On board was a young Frenchman, named Edward 
Martin, who had been for some time in the United States. He 
was well educated, but, though of Protestant parents, strongly 
opposed all religious truth. After the wreck he went to reside among 
some white men who lived on] Vanua Levu. While there an old 
English blacksmith died. This man had led a lawless life. His 
death, which was awful with mental anguish and terror, so im- 
pressed the young Frenchman as to compel him to think seriously 
of his own unprepared state. He visited Viwa, and was urged to 
remain there by Mr. Joseph Rees, a young man who had rendered 
much help to the missionaries. Mr. Martin gladly consented, and 
sought, in deep penitence, the salvation which he soon obtained 
through faith in Christ. Having nothing to do, he asked to be 
employed, and Mr. Calvert taught him to fold printed sheets, and 
to stitch and bind books. He then went to press-work and com- 
posing, and evinced such singular intelligence and aptness that in 
a very short time he was an efficient bookbinder and printer. 
With all this, his religious character became very decided ; and he 
showed by'his affectionate interest in the natives, and his cheerful 
readiness to help in any way, how fully he sympathized with the 
missionaries in their great work. His kind treatment of the 
natives gave him such influence, that he had no difficulty in pro- 
curing hands to help in the printing and binding, while he himself 
toiled, if necessary, night and day, to accomplish the work. After- 
wards Mr. Martin rendered great service as an evangelist, and he 
long remained attached to the mission, always ready to undergo 
danger and toil to further its plans. In the schools he was very use- 
ful, and, having married a lady from New Zealand, a wife worthy 
of such a devoted man, he continued in Fiji, devoting himself alto- 
gether to the interests of the mission. It was mainly through Mr. 
Martin that the demand for Testaments was met, before the arrival 
of the Bible Society's edition. The missionaries at Viwa revised 
the first edition ; and Mr. Martin, with some assistance, worked 
off three thousand copies, with three thousand copies extra of 
Matthew, Romans, and Philippians, as special antidotes to popery. 



PRINTING, TRANSLATION, AND PUBLISHING. 403 

The following statement will show the principal publications of 
the mission press at Viwa. At the close of his life Mr. Hunt was 
preparing An Explanation of the Christian Religion; comprising 
its Evidences, Doctrines, Duties, and Institutions : in a Course of 
Lectures. He had gone through the Evidences in nine lectures, and 
finished twenty on the Doctrines. The work was completed, after 
his death, by other hands, in twelve more lectures ; and five thou- 
sand copies of this most valuable volume were published; 188 
pages i2mo. The Rev. R. B. Lyth prepared with great care The 
Teacher's Manual; being Instructions and Directions for the Man- 
agement of the Work of God in the Fiji district ; 64 pages. An 
improved edition of five thousand copies of the Short Sermons was 
printed. The following works were also issued : Fifty-six thou- 
sand First Books; twenty-two thousand Reading Books; being 
sixteen lessons selected from the Gospels; small pica, 24 pages 
i2mo. Five thousand First Catechism, and Hunt's Short Cate- 
chism; 20 pages i2mo. Communion, Baptism, Marriage, and 
Burial Services ; Address to Teachers, Almanacks, Tickets, etc. 
Very large numbers of copies of the Ten Commandments, Apos- 
tles' Creed, Te Deum, and Lord's Prayer. Memoir of the Rev. 
John Hunt. A First Book and Short Catechism in the language 
of Rotumah — a lonely island three hundred miles from Fiji. A 
Compendious Grammar of the Fijian Language ; with Examples 
of Native Idioms; 72 pages i2mo. By the Rev. David Hazle- 
wood : A Fijian-English and English-Fijian Dictionary ; with 
Examples of common and peculiar Modes of Expression and Uses 
of Words. Also containing brief Hints on Native Customs, Pro- 
verbs, the Native Names of the Natural Productions of the Islands; 
Notices of the Islands of Fiji, and a List of Scripture Names 
Fijianized; 350 pages i2mo. Seven hundred of each of these 
invaluable books were published [p. 224]. 

After Mr. Hunt's death the work of translating was carried on 
by another man, who, also, was eminently fitted for the office. Mr. 
Hazlewood had, by immense industry, gained some knowledge of 
Hebrew and Greek, and of the philosophy of language generally. 
With the Fijian he was intimately acquainted ; and, thus qualified, 
entered with energy on Mr. Hunt's labours, completing, in a few 
years, the translation of the Old Testament. Soon afterwards his 
health failed, and he removed to New South Wales, where, as 
strength permitted, he revised his translation, and died happy in 
God, October 30th, 1855, at about the same age as John Hunt, — in his 



404 MISSION HISTORY. 

36th year. Their lives were short, but crowded with earnest work, 
which shall last in its greatness of blessing as long as Fiji remains. 

In 1854 the Bible Society's edition of the New Testament arrived. 
It gave delight to missionaries and people. This edition had the 
advantage of being revised by the superintendent of the translat- 
ing and editorial department of the Bible Society ; and the mis- 
sionaries earnestly desired that the Old Testament should be brought 
out under the same auspices. To meet the pressing demand then 
made, they printed five thousand copies of Genesis, Exodus, and 
Psalms, while they awaited the result of an application to the Bible 
Society through the missionary secretaries. This result was thus 
stated in the Wesleyan Missionary Notices for 1855, p. 35 : "The 
British and Foreign Bible Society has added to its many acts of 
liberality to our missions, by a resolution to print, when Mr. Calvert 
shall arrive in England, Bibles and Testaments for the Fijians. 
The value of this great boon is increased by the kind and cheerful 
manner in which it was granted. Immediately on receiving a copy 
of Mr. Calvert's letter the noble-minded committee came to the 
resolution we have stated, for which they deserve the lively gratitude 
of every friend in Fiji in this country, of every missionary, and, 
above all, of the poor natives of that dismal, but now hopeful, land." 
In June, 1856, Mr. Calvert arrived in England, after an absence of 
eighteen years, bringing with him Mr. Hazlewood's manuscript 
translation of the Old Testament. Towards the expenses incurred in 
the preparation of this great work the committee of the Bible Society 
nobly voted .£500, and ^400 for the support of Mr. Calvert for two 
years, while engaged in assisting to revise and correct, under the 
superintendence of the Rev. T. W. Meller, at Woodbridge. At 
Mr. Calvert's suggestion, the committee changed the type usually 
employed for a larger size, thereby greatly increasing the value of 
the work to the natives, but, at the same time, adding ^600 to the 
outlay. Five thousand copies of the entire Scriptures were printed, 
and ten thousand copies extra of the New Testament, in i2mo. 

The good providence of God has watchfully guarded and greatly 
prospered the Fijian printing establishment. Fit men have beeif 
raised up to do translating and editorial work. The apparatus and 
material have been well supplied and wonderfully preserved, and 
incalculable good has been effected. 



i V 






i-ii-l-ii I il !''■ 






■I 1 III 



* 1 1 ' 




VIWA AND MBAU. 407 



Chapter VIII. — Viwa and Mbau. 

WITH the beginning of another chapter this history once 
more returns to the commencement of the Fijian mission in 
1835, in order to trace the most important branch of its operations ; 
to record its greatest difficulties and its highest enterprise ; to tell 
of the most appalling dangers, and to chronicle the most noble 
heroism to be found in this or perhaps any other mission ; to de- 
scribe its most patient endurance, and register its most important 
success. 

As soon as the first missionaries were settled in Lakemba, their 
minds passed anxiously over the sea to the distant part of the group 
to the westward. There was Viti Levu — Great Fiji — which, in 
comparison with the many islets of Polynesia, was worthy of the 
title of continent. But it was not to this large island itself that the 
missionaries looked with the greatest interest. Outside the beauti- 
ful and fertile plain which skirts all round the frowning hills of the 
interior, and where the reef stretches away beyond, are many small 
islands, some of which can hardly claim the name, being scarcely 
separated from the coast when the tide is down. One of these little 
islets, near the south-eastern extremity of Viti Levu, is called Mbau, 
and its chiefs had, for a long time, been gaining power in Fiji. A 
strong . and well organized rebellion, instead of overturning this 
power, had only resulted in its being more firmly and broadly 
founded. The old king Tanoa had been brought back from the 
asylum to which he was compelled to flee, and once more saw his 
authority acknowledged, while his young son, Thakombau, to whose 
policy and daring he was indebted for his restoration, actually 
held the reins of government. The influence of Mbau was felt not 
only in the states and islands in its own immediate neighbourhood, 
but in the more distant parts of the group ; it gained ground over 
chiefs of large districts, who were strengthened by seeking the aid 
of a power, the superiority of which they were forced to acknow- 
ledge. 

But while such interest belonged to Mbau because of its great 
and growing political importance, the hearts of the missionaries 
were stirred by finding here the centre and stronghold of aU the 
horrors and abominations that darkened Fiji. In less than two 



408 MISSION HISTORY. 

years after his arrival in the group, Mr. Cross left Lakemba for the 
purpose of commencing a mission at Mbau. But the storm of the 
great rebellion was scarcely calmed, and the work of vengeance 
was at its height. Thakombau told the missionary plainly that he 
could not guarantee his safety in the present state of affairs, neither 
would the active pursuit of war permit his own attention to religion 
for some time to come. Mr. Cross finding that the island was 
densely crowded with savage people, infuriated with war, and that 
two rebel chiefs had just been eaten, and two more were in the 
ovens when he arrived, determined to wait for a better time. In 
January, 1839, after being joined by Mr. Hunt, Mr. Cross again 
went to Mbau, which was now quiet and prosperous, and obtained 
a promise from the old king that a missionary should be received 
and a house built for him. 

In May a special district meeting was held at Rewa for the 
more efficient location of the missionaries. Mr. Cross was then 
definitely appointed to Mbau, and he at once urged the king to re- 
deem his promise, and help in the removal. But the stated time 
for the building of the house had gone by ; and still, again an^ 
again, Tanoa renewed the promise, only to break it when the time 
came. Instead of a mission-house, he was occupied in erecting a 
new heathen temple, at the consecration of which many human 
victims were to be sacrificed. The actual opponent of the mission- 
aries, however, was Thakombau. He was offended with Mr. Cross, 
because he would not trust himself at Mbau on his first visit, but 
turned aside and opened a mission at Rewa. The proud spirit of 
the chief was hurt at being placed second, and the erection of the 
house was prohibited. 

Finding that access to Mbau was thus prevented, Mr. Cross de- 
termined to establish himself for the present in Viwa, the next 
island off the coast, two miles to the north. Here he would be very 
near, and able to exercise powerful influence on Mbau, though not 
residing there. Viwa was much more healthy, and was well pre- 
pared to receive a missionary. Mr. Cross had frequently visited it, 
and its chief, with many of the people, was already professing 
Christianity, and had built a large and neat chapel for public wor- 
ship. This island was of considerable importance, and one of the 
most valuable dependencies of Mbau, in the service of which it had 
been very successfully employed. Its people were good sailors, 
bold and enterprising, and its chief famous for everything that 
gives a man fame and influence in Fiji, while his nephew Verani 



VIWA AND MBAU. 409 

was notorious as a chief of desperate daring and horrible cruelty. 
The fact, too, that Viwa was receiving frequent visits from people 
of other islands, united with] the rest to make it a most desirable 
place for the establishment of a mission, until the way to Mbau was 
opened. 

Such a remarkable man as Namosimalua, the Viwan chief, de- 
serves more particular mention. In all the Fijian wars of his time 
he had taken active part, and his great shrewdness and foresight 
made him the very Ulysses of the conspirators in the great re- 
bellion. It was he who gave the counsel to kill the old king's 
stripling son, who afterwards proved the prudence of the advice 
by crushing the whole revolt. When Tanoa fled, Namosimalua was 
chosen to pursue him, receiving, as a reward, Vatea, a young lady 
of rank, niece of the king, together with six whale's teeth. He with 
his party reached the island of Koro, while Tanoa was there on his 
flight to Somosomo. Namosi had a plan of his own, and, instead 
of going at once where he had reason to believe the king was, 
landed at another part of the island. While his people were eager 
to carry on the pursuit, he delayed them by preparing food, and 
assuring them that the next day would be soon enough. In the mean- 
time he secretly sent a messenger to Tanoa, warning him of his dan- 
ger ; and when, in the morning he and his followers renewed the chase, 
they saw the king sailing away out of their reach towards Somosomo, 
where he would soon be safe among his relatives. Returning to 
Mbau with a show of great chagrin, Namosi asked for a fleet, in which 
he might at once sail to Somosomo, and demand the person of the 
fugitive king. With a large party he went, and, as he fully expected, 
got nothing but a flat refusal. He had, however, accomplished his 
own object. He had convinced the other rebel chiefs of his devo- 
tion to their cause, while he gained the friendship of the king, 
which was to serve him well when matters took a turn. When 
Thakombau overcame the rebellion and brought his father back, 
Namosi was spared, while the other revolted chiefs fell ; and Tanoa 
would never consent to his death, much as it was urged by 
Thakombau, who could not forget the advice given that he himself 
should be slain. Many, though astonished at Namosi's escape, 
remained ignorant of the secret cause of Tanoa's friendship for 
him. Thakombau never forgave him ; and, fifteen years afterward, 
Mr. Calvert had to plead hard that the chiefs life might be spared. 
When Namosimalua died, Thakombau exclaimed, " There ! you 
have escaped without the club falling on your head ! ,; 



410 MISSION HISTORY. 

Such, then, was the man who, now professing Christianity, wel- 
comed Mr. Cross to his island, where he arrived with his family at 
midnight, near the end of August, 1839. The passage in the canoe, 
which the King of Rewa after much delay had furnished, was 
unfavourable, and Mrs. Cross suffered much on the journey. On 
reaching Viwa the crew said they must return at once, and, not- 
withstanding the request of the chief that they should remain for 
the rest of the night, resolved to start immediately. Mr. Cross, on 
overhauling his goods, discovered the cause of their hurry in the 
disappearance of one of the packages. Further search was forth- 
with made, and it was found that several other parcels had been 
robbed, and upwards of a hundred articles secreted, in the night, 
while Mr. Cross was attending to his sick wife. The canoe was 
therefore detained, and everything recovered. 

Namosimalua took great pains to insure the comfort of his guests , 
who found a dwelling-house, servants' house, and kitchen ready for 
*" them on their landing. Both the chief and some of his people were 
firm in their stand against many of the old heathen practices ; and, 
as Viwa was so important a place, and its men such good sailors, 
the report of the new state of things spread far and wide. All this 
was closely watched by the jealous Thakombau, who felt annoyed 
that the Sabbath should be observed and Christian worship held 
on an island so near to him, and under the patronage of a powerful 
and clever chief. When, about a fortnight after Mr. Cross's arrival, 
Viwa and several other islands were visited by an epidemic, Tha- 
kombau sent a messenger to Nomosimalua, assuring him that this 
sickness was a judgment on him and his people from the gods they 
had abandoned, and urging him to relinquish Christianity, while he 
promised to aid him in rebuilding the old temple of the god of Viwa. 
The chief sent answer, " Tell Thakombau that Jehovah alone is 
God ; and Him I shall continue to worship." 

Verani, the nephew of Namosimalua, has already been mentioned. 
He was the most intimate friend of Thakombau, and rendered him 
good service in bringing back his father from exile. His name, 
Verani, was the Fijian reading of France, and was given him during 
the revolt, in acknowledgment of his capturing a French trading 
vessel, which was visiting at Viwa, and, in reluctant compliance with 
the wishes of the Mbau chiefs, murdering the captain and crew. 
He was in all respects the perfect type of a Fijian warrior, excelling 
most others in heroic courage, brutal ferocity, and diabolic cruelty. 
In all his exploits his powerful friend at Mbau gave him help, till 



VIWA AND MBAU. 411 

his name became a word of terror, wherever he came with his band 
of bold followers. Verani was considered the right hand of Tha- 
kombau, who felt satisfied so long as he remained firm to heathen- 
ism. From the commencement of the mission these two chiefs had 
resolutely set themselves to resist Christianity, and had declared 
their purpose to prevent any of their own people from embracing 
it. But now the religion they hated was establishing itself firmly 
close to their home, and Verani began to inquire carefully into its 
true character. He treated the missionary with respect, and con- 
versed with him frequently. Special prayer was offered by the 
converts on his behalf, and the effect of the truth began to show 
itself in him, so that many expected him to abandon heathenism. 
Thakombau feared it and entreated him to be firm, and unite with 
him, while both were young, in fighting. He requested Verani to 
repair and rebuild the temples of Viwa, promising him help in the 
task. Viwa was but a small place, yet Verani mentioned thirteen 
temples in it, and said there were others he had not named. He 
consented to remain heathen, and help Thakombau in his wars ; 
but only the principal temple was rebuilt, This was done in supe- 
rior style, and great stones and immense posts were taken up the 
hill for the purpose. 

In the meantime, Mr. Cross and his family got comfortably 
settled. A church was formed, and in October two couples were 
married. The old Mbau king, Tanoa, still showed a friendly spirit, 
and begged Mr. Cross to let him know when he wanted food, that 
he might order some to be sent from the towns near. Visitors from 
Mbau and places on the mainland were frequently at the mission- 
house. Many came to trade ; but all were instructed in religious 
matters, and strangers were frequently present at the public wor- 
ship. Among the visitors soon came Thakombau himself. His 
first call lasted four hours, which he spent in disputing with the 
missionary about religious truths, declaring before he left that he 
never would lotu. Mr. Cross said, "If you do not, your children 
will," " Nay," replied the other, " though other places may, I will 
not : and when about to die I will tell my children not to lotuP 

About ten miles from Viwa, on the mainland, was the district of 
Verata, subject to Mbau, but in a state of revolt. War was declared 
against it, and Namosimalua was asked to give his help. This, 
however, he stoutly refused ; but Verani joined heartily, with many 
Viwans, in the war. In October great numbers of the enemy were 
slain, and their bodies, carried with dreadful shouts, passed Viwa 



412 MISSION HISTORY. 

on the way to Mbau, there to be shared among the faithful towns. 
The death-drums sounded day and night in honour of the victory. 
When the villages of Natavutololo and Naivuruvuru were sacked, 
some of the inhabitants escaped. The former place had been 
tributary to the king of the fishermen, to whom the refugees sent a 
messenger one night, with a peace-offering. He consented to 
spare them on condition that they should burn the town of Verata, 
and then flee to his canoes, which should carry them away safely. 
This plot would have been carried out ; but Thakombau heard of 
it, and, not liking that the king of the fishermen should have the 
credit of the exploit, sent a warning to the people of Verata, and 
thus averted their doom for the present. 

With sounds of war on every side, the missionary worked on, and 
established schools. As usual, most of the converts learned to 
read. The Viwans are naturally clever, and the younger people 
made rapid progress, considering that the only printed books were 
in the Lakemba and Rewa dialects ; yet the difference between the 
latter and their own is not considerable. Mr. Cross soon mastered 
the peculiarities of the dialect spoken at Viwa and Mbau, and for- 
warded manuscript to the printer, using in the meantime his own 
written translation for the more advanced pupils, whereby an 
advantage was gained in many of them becoming familiar with the 
written character, and then learning to write themselves. Beyond 
the circle of the missionary's immediate influence his work went 
spreading to the homes of the people who visited Viwa, and to the 
places where the converts called on their many voyages ; so that 
soon there were urgent claims sent in from many parts for the 
presence of teachers. Verani gave permission to his chief wife to 
lotuj but though she wished it, she refused to take the step until 
her husband should also have decided. 

A great change was thus being wrought. But there were many 
in Viwa who, like Verani, were as reckless and as heathen as ever, 
however much they might have been impressed by the truth. The 
continued outrages perpetrated by these, as well as the remem- 
brance of their own former misdeeds, often made the journeys of 
the Viwa Christians perilous among people who had been wronged. 
Among many remarkable instances of their preservation was one 
in January, 1840, when a party of Christians, in sailing close to the 
reef off Viti Levu, were nearly lost through the breaking loose of 
their outrigger. The people on shore, seeing the wreck, hurried 
* together to carry out the old custom of appropriating the canoe 



VIWA AND MBAU. 413 

and cargo, and killing the crew for the ovens. On nearing her 
their dark purpose was confirmed by finding that the unfortunates 
were from Viwa, whence their people had lately suffered great 
outrages, several of their friends having been murdered by Viwans. 
Hundreds of armed men assembled on the reef near the canoe, 
which lay tossing about in danger of being capsized at any 
moment, while the people on board worked hard to keep her 
right, and prayed earnestly to the Almighty to save them from the 
hands of their enemies, who, with brandished weapons, cried out 
" You are in our power ! Now we will kill you, in return for the 
murder of our friends ! " A young man on board replied, with 
great boldness, " Kill us, if you wish ; but know that we did not 
kill your friends. Before they were killed we had become Chris- 
tians ; and since that we have left off doing such evil deeds. It 
will be better for you not to kill us, but come and help us to bail 
the water out of our canoe/' These men of blood were restrained, 
and many of them left their purpose of cruelty, and actually went 
to help the Viwans to empty the canoe and lash on the outrigger, 
so that, in a little while, they were again able to put to sea, rejoic- 
ing in the Lord, who had thus delivered them. Even heathens 
exclaimed, " It is Jehovah ! for nothing like this has been known 
in Fiji before." 

In April, Namosimalua and Verani sailed together on a visit to 
Vanua Levu, some parts of which were tributary to Viwa, and 
where their names were words of dread. On such occasions it 
was customary for the people to refer their disputes to their power- 
ful visitors ; and the chief of one village privately gave Verani 
some whale's teeth to kill some natives of another village with 
which he had a quarrel. Verani and one of his men, accompanied 
by two Christian Tongans, who were ignorant of the true object of 
the journey, went in a small canoe, and found some people fishing. 
Learning that they belonged to the village in question, Verani and 
his companion at once killed two of the men ; and a woman was 
about to be murdered, but the Tongans expostulated and saved 
her life. On presenting the murdered bodies, Verani received a 
sailing canoe. Similar offerings were made to Namosi on this 
voyage, for the same purpose ; but he invariably declined them, 
saying, " Those deeds are evil ; and since I have become Christian 
I have ceased to murder people." Not only did he refuse to repeat 
his former ill deeds, but he earnestly exhorted the people every- 
where to lotu. 



414 MISSION HISTORY. 

Whatever the actual change was in the heart of this very re- 
markable man, his life had become altered since he yielded himself 
to Christian teaching. There were many things which looked very 
much as if his excessive craftiness had some large share in his Lotuj 
yet it is certain that he was outwardly different to his former self : 
instead of being an accomplished villain and a marvel of cruelty, 
he had apparently become a kind, peaceful, and teachable man, and 
seemed to do what he could to help on the mission work. Still he 
remained a polygamist, and, in other respects, acted so as to forbid 
the hope that his heart was truly changed. After a time he yielded 
to Thakombau's solicitation to engage in war, and led an expedition 
against the town of Mathuata, which had neglected to pay the 
customary tribute to Mbau, and was supposed to be on more inti- 
mate terms with Somosomo than Thakombau liked. Namosi and 
his people surrounded the town and cut off the supply of water, so 
that, after eight days, the people within, to escape death from thirst, 
sent a messenger to beg for mercy, promising thenceforth to render 
to Mbau full service. The chief had often been taught our Lord's 
sermon, and remembered the words, a If thine enemy thirst, give 
him drink," and forthwith bade the besieged bring their vessels, 
which he and some of his people helped to fill. As this was noised 
abroad, it excited great astonishment, and was attributed to the new 
religion which Namosi professed. The Mathuatans then presented 
peace-offerings, which were accepted, and the expedition returned 
to Mbau to report. The old king Tanoa was pleased with the 
result, and accepted the offerings ; but his son, Thakombau, the 
actual governor, was displeased at missing his revenge, saying, 
" Christianity is powerful. Because of it we cannot get any men to 
eat." It was very remarkable that for some months past it was 
not known that a single person had been eaten at Mbau. 

Verani cared more than his uncle to please Thakombau, and re- 
mained behind at Mathuata after the others had left. Collecting 
an army in the neighbourhood, where he had influence, he burned a 
town, killed more than a hundred people, and returned in triumph 
to Mbau. Before starting on this expedition he promised that 
when he came back he, with his wife and followers, would lotu. 
He was reminded of this, and of the great dangers from which he 
had been preserved. " Yes," he said, " a ball went through my 
dress, and several came very near me. I prayed to the true God in 
my heart, and kept the Sabbath-day when I was engaged in the 
war." He was evidently disposed to leave his heathenism, but the 



VIWA AND MBAU. 415 

influence of his friend and chief, Thakombau, was too great on the 
other side, so that he continued in the interminable wars in which 
Mbau was embroiled. After Namosimalua had consented to go 
to battle once, he could not easily refuse afterwards ; and Tha- 
kombau did all in his power to retain the services of so skilful an 
ally. 

As yet it had been impossible for Mr. Cross, or any of the teachers, 
to get an actual footing in Mbau ; but now the way seemed open. 
Veikoso, brother of Tanoa, had long resided at Viwa, where he be- 
came a Chilktian ; but when peace was restored at Mbau he was 
requested to return to his own place. It was determined that a 
teacher should accompany him to conduct family worship, and try 
to do good among the people. Thakombau's opposition to Chris- 
tianity was too vigilant to allow this, and his uncle received peremp- 
tory orders to abandon his profession of religion ; while the teacher, 
who was a faithful man, was compelled to leave the island. 

A large house at Viwa, which had been built for Veikoso, was 
now given to the wife of Namosimalua, who had ranked the high- 
est in his family until the coming of Vatea. The attention paid 
to the new and youthful wife enraged Ndrondrovakawai, who saw 
herself superseded, and, as is often the case, took revenge by prov- 
ing unfaithful to her lord. As a punishment, she, with her retinue, 
was ordered to leave the house lately given her. She at once 
removed to the house of Verani. Namosi offered the empty dwell- 
ing to Mr. Cross, who, however, hesitated to accept it, although he 
was suffering from the unhealthy condition and situation of his 
present abode. As it remained unoccupied. Namosi pressed Mr. 
Cross to take possession of it. The lady was sent for, and the 
chief said, " I have given your house to the missionary." She replied, 
" I am glad you have. If I had ten houses, I should like them all to 
be given to him." It was accordingly arranged that the missionary 
should remove to Veikoso's house, and that Ndrondrovakawai 
should live near her husband. Before the removal Mr. Cross 
selected articles of barter equal in value to the building, and sent 
to Namosi to come and take payment ; he, however, sent for the 
lady, and said, " Come and receive your property, which Mr. Cross 
has given for your house." He merely took two knives for himself; 
but, no doubt, she would never dare to dispose of the rest without 
his consent. After this Mr. Cross entered the house, which his 
failing health made more and more desirable. 

In*i84o war was declared between Mbau and Somosomo. Some 



41 6 MISSION HISTORY. 

differences about tribute were stated as the cause ; but it was 
evident that Thakombau considered Somosomo too powerful for 
the success of his own designs. Shortly after the declaration of 
war, Wai Niu, cousin of Thakombau, and vasu to Somosomo, was 
suspected of treachery, and fled to the latter place, accompanied by 
a man of influence in the Mbau government. By the help of these 
two, Namena, a powerful district within thirty miles of Mbau, was 
won over to the other side. The rising of this part prevented any 
operations against Somosomo, and offerings were made at Mbau to 
the gods, and promises obtained from the priests thatOhakombau 
should succeed against the Namenans. But it turned out otherwise, 
and the chief came back gloomy with the repulse he had suffered. 
The Namena people, on the other hand, elated with their success, 
resolved to push their advantage, and sent messengers secretly to 
Verani, asking his help. He received the messengers kindly and 
fed them, assuring them that he was the only man in Viwa who re- 
mained faithful to Mbau, and that he was now so tired of its service 
that he was willing to unite with Namena and Somosomo in the 
war. " But he lied unto them." He saw a good chance of serving 
his friend Thakombau, and at once dispatched his most confidential 
messenger to him, informing him of the application which he had 
received, and submitting a plan of revenge. He was to get up a 
sham revolt in Viwa against Mbau, and then send to the Namena 
people for help, and, after they were in the town, give them up to 
destruction. Thakombau was delighted, and sent back presents to 
his faithful friend, and a promise that Verani should marry his 
daughter, who was of high rank on her mother's side as well. " My 
house," said he, " and its riches are yours ; only effect the destruc- 
tion of the Namena people." Verani's difficulty now was to get up 
an ill-feeling against Mbau ; and after he had succeeded, by spread- 
ing false reports to irritate the people, Namosimalua still remained 
unmoved. Cleverly availing himself of circumstances, and persuad- 
ing his uncle that great indignity had been offered to him by a Mbau 
chief, he at last induced him to put Viwa in a state of defence. 
Thakombau paid a visit, and uttered portentous threats, to help the 
scheme ; and a hundred and forty of the Namena people came 
from Mathoe, in twelve canoes, to assist in defending Viwa. They 
were now in the trap, and, when Thakombau made his sham attack, 
their destruction was easy. The Mbau warriors were warned, at 
the last moment, to kill no Viwa man, and Verani discovered the 
plot to his own people, so that, with a very trifling loss on either 



VIWA AND MBAU. 417 

side, upwards of a hundred of the poor Mathoe people were mas- 
sacred, and their bodies taken to Mbau and cooked and eaten. 
There is no reason to suppose that Namosi had any part in this 
vile plot. The people murdered were his own fishermen, and he 
expressed astonishment and grief at their destruction. 

While the work of blood was going on, Mr. Cross and his family, 
with the native teachers, were assembled in the mission-house, 
where they surrounded themselves with a barricade of chests and 
cases, and committed themselves into the keeping of God. They 
were unhurt, and not a Christian in Viwa came to any harm, while 
the bodies of the slain lay strewn close around the mission premises. 

When tidings of the massacre reached Namena, eighty women, 
the wives or relatives of the dead, were strangled. Such is Fijian 
warfare. 

Thakombau and Verani made offerings to Namosimalua, in 
order to propitiate him for the loss of his fishermen ; and both 
earnestly entreated the missionary not to leave Viwa because of the 
late outrage. Many who knew Namosi's past career believed that 
he had connived at the plot throughout, and thus the religion he 
professed was brought into evil repute. Yet the work went on, 
and, at the end of 1841, Mr. Cross had to report an increase of ten 
church-members during the year, two of whom were chiefs from 
distant parts, who would spread the knowledge of the gospel in 
other islands. A hundred and twenty persons were under religious 
instruction in Viwa, and some of them gave cheering signs of being 
truly converted. Eight native teachers were employed in different 
parts of the circuit. The devoted Joshua had gone to Mbau. A 
Nandi chief had become Christian, and a footing had been gained 
at Nakorotumbu. 

But the man who stood as leader of the good work, and who had 
laboured in it with such unsparing toil, was fast failing. He had 
spent eight years in the Friendly Islands, and # six in Fiji, during 
which time he had suffered many hardships and passed through 
great dangers ; sickness had several times cast him down, and 
sights and sounds of horror had been round him continually. Now 
his course was run. His success had been great, but he had 
become weak and unable to work continuously. Feeling that his 
strength was failing, he obtained permission to remove to the 
colonies to recruit ; but finding how the work was cramped for want 
of men, he nobly refused to leave, and resolved to die at his post. 
In 1842 Mr. Cross went to Somosomo, that he might have the 

27 



41 8 MISSION HISTORY. 

benefit of Mr. Lyth's medical skill and attention. On the 1 5th of 
October, 1842, he died, exclaiming just before he lost his conscious- 
ness, " Best for a missionary to go home ; to escape to the skies, 
and join the enraptured hosts of heaven, and be with Jesus and 
angels \" He left a widow and five children. 

The station thus vacated was occupied on the 30th of August, 
1842, by the Rev. John Hunt. For three years previously he had 
been at the most trying of all the stations — Somosomo, where he 
had gained an intimate knowledge of the language, and had passed 
through a severe discipline of suffering, having buried his first-born 
there. No more fitting man could have been found to take up the 
work in this the head district of Fiji. Of deep and devoted piety, 
Mr. Hunt was also characterized by great mental and physical energy 
and untiring industry. He was now appointed to succeed Mr. Cross 
also as chairman of the district. The following letter from him to 
the General Secretaries, dated, " Viwa, June 6th, 1843," will show 
what he had done, and the nature of the field now before him. 
After describing his success in medical treatment, and the advantage 
it gave him, Mr. Hunt speaks of the pains he had taken in train- 
ing native teachers, and then says : — 

" Our congregations are good for Viwa. We average over one hundred on the Sabbath. 
The Lord has been pleased to favour us with His presence in our assemblies ; so that we 
have almost invariably been constrained to say, ' Master, it is good to be here.' We are 
looking for more directly saving power to attend the preached word ; and we know God 
will hear our prayers, because He ' will have all men to be saved, and to come unto the 
knowledge of the truth.' The class-meetings and public prayer-meetings are well attended. 
I have a weekly meeting for examining the youths as to what they have heard on the 
Sabbath, etc., and have several times met the little children and the adults for the same 
purpose. These are valuable meetings. 

" Out-Stations. — This circuit is now rather extensive, and it takes a considerable portion 
of time to visit all the places in it. Naivuruvuru, about three miles from Viwa, is attended 
to by the young men who are under my instruction. The chief and his wife are married ; 
and two other persons are preparing for baptism. Ovalau is about thirty miles from 
Viwa, and we have about one hundred and forty-seven Christians at Levuka and other 
places, consisting of white men and their Fijian wives and children. Here we have two 
teachers. I have paid them several visits during the year. They are decidedly the most 
orderly and moral set of white men in these islands. Their wives and children are making 
rapid progress in reading, and several of them have been baptized. I trust the children at 
Levuka will become a blessing to these islands. A missionary should, by all means, reside 
at Levuka. There is a population of coloured people rising up, which may be of im- 
mense use to the cause of God, if they are wisely trained ; their parents are desirous to 
instruct them aright. I can do very little for them. I must add, that we can do nothing 
for them, unless we have more missionaries. Mbua is about one hundred miles from 
Viwa, where we have now three teachers. I have just returned from Mbua, having taken 
a tour round Na Viti Levu, and visited Ndeumba, Bengga, Nandronga, Mba, etc. The 
whole of these places are entirely heathen, and have never before been visited by a mis- 
sionary, and some of them but little by the natives themselves from this part of Fiji. We 



VI WA AND MBAU. 419 

were exactly six weeks from leaving Rewa to reaching Viwa on our return. I found the 
people willing to listen to instruction in almost every instance ; and one missionary, with 
ten native teachers, would be an abundant blessing among them. But what could a 
missionary do by himself among such a population, and so far removed from any of his 
brethren ? I counted one hundred towns belonging to Nandronga itself ; and there are 
many others dependent on them. There are also Ndeumba, Vitongo, Tambua, Mba, 
Votua, Rakiraki, all having powerful and independent tribes, and all the westerly islands, 
without a single teacher among them ; and scarcely any of them, three months ago, had 
so much as heard the name of 'the true God,' or of ' Jesus Christ whom He hath sent.' 
O that I could make every British Christian feel the full meaning of St. Paul's question ! — 
nay, is it not the question of the Holy Ghost put to us all ? — ' How can they believe in 
Him of whom they have not heard ? how can they hear without a preacher ? and how shall 
they preach except they be sent ? ' O Christians, do not talk as if you pitied the heathen 
of Fiji, while you keep from them that which alone can make their salvation possible ! 
How can you think of dying, until you have done your utmost to place the means of salva- 
tion within the reach of every soul of man? You pray for the conversion of the world. 
What do you mean ? Do you not know that, according to the present constituted govern- 
ment of God, if the world is to be saved, Christians must put into operation the means by 
which it is to be effected ? ' Whosoever shall call upon the name of the Lord shall be saved.' 
Here is the rule of government. ' How then,' God asks you, ' shall they call on Him in 
whom they have not believed ? and how shall they believe in Him of whom they have not 
heard ? and how shall they hear without a preacher ? and how shall they preach except 
they be sent ? ' and who shall send them but the Christians of England ? and who to Fiji 
but the Wesleyan Methodists ? You have adopted Fiji as your field of labour. I beseech 
you, in the name of perishing thousands, send us labourers. 

" At Mbua, Raitono and two men of distinction have become Christians, and about 
eighty-three persons. The war and other things have prevented those who have em" 
braced Christianity from making much progress. The native teachers are excellent men ; 
but there must be, for some time to come, one missionary, at least, on each principal 
station ; and I believe the Lord Jesus would send two, if He had the management of the 
affair. We can visit but little the persons who are one hundred or more miles distant ; and 
even when we do visit them we cannot remain long ; whereas these people are like 
children, and require ' line upon line, and precept upon precept/ or they will only become 
Christians to disgrace the Christian name, and hinder the universal diffusion of Christianity 
in these islands of the sea. 

" I now proceed to give you some account of my voyage round the island called Na Viti 
Levu. It is about three hundred miles in circumference, and contains, I suppose, nearly 
a third of the whole population of Fiji. Very few places on it have been visited before by 
a missionary, except those in the immediate vicinity of Mbau and Rewa. I had for some 
time felt a desire to make a tour round it ; and hearing that an old schooner was going to 
the western part of it for the purpose of trading, I asked the owner to take me to the 
principal places, and then to Mbua. This he engaged to do, and also to land me on 
Ovalau, if not on Viwa, on my way home. I had to endure many things which would be 
called hardships at home ; but it was much more safe going in the schooner, though a 
miserable craft, than in a canoe. 

" April 6th, 1843.— This morning we left Rewa for Nukulau, an island about six miles 
from Rewa, which we reached in a short time. We had intended to remain there for the 
night ; but as the sun was four or five hours high, we thought it would be well to go on as 
far as we could ; and having a fine breeze, we reached the island of Namuka before sunset. 
We went ashore, and found a pretty little island without an inhabitant. The natives are 
often afraid of residing on small islands, as they are so much exposed in time of war. I 
had a long conversation with some of the ship's company, and I trust succeeded, by the 
blessing of God, in making some impression on their minds. I believe we shall not have 
so much swearing again on board as we have had to-day. 



420 MISSION HISTORY. 

" 7th. — We had full view of poor Suva this morning, where we once had a few Chris- 
tians. Yesterday the town was reduced to ashes, and many of its inhabitants killed and 
eaten by the Rewa people. We saw several canoes which had gone in search of the 
miserable remnant. The Christian chief is still alive. We reached Ndeumba, a chief 
town in Na Viti Levu, about noon. We went ashore immediately, and found a small 
town a short space up the river ; but, finding no chiefs there, we proceeded to the place 
where they reside. This is a large well-built town, and has a fine bure. They are at 
war with an inland tribe, and are making the best preparations they can for the security 
of the place. The third chief took me round the town, and we had a long conversation 
about the evils of war and the blessedness of religion. He said it was all good, and it 
was quite according to his mind to have some one to reside at Ndeumba to teach them all 
about the Lotu. I and the owner of the schooner conversed for some time with an elder 
brother of this chief in the evening, and he seemed of the same mind ; but they could 
say nothing decidedly, as the king was not at home. We were detained at Ndeumba until 
the 1 2th, and I had many opportunities of conversing with the chiefs and people. The 
Lord gave me great liberty in speaking to them, so that this has been to them a time of 
visitation. I was glad also to find a young chief from Nandronga, who seemed very 
willing to receive instruction. Although the dialect of Ndeumba is very different from 
that of Mbau, or Rewa, yet the chiefs both of Ndeumba and Nandronga understood the 
Mbau dialect, so that I was able to converse with them. We have to use curious proofs 
and illustrations in talking to such natives about religion. I do not think that the Fijians 
are at all acute in the art of reasoning ; and it is somewhat difficult to convince them of the 
truth of anything by arguments. They will never use an argument to prove the truth of 
their own religion ; they know nothing of abstract reasoning. You cannot convince them that 
it is impossible that there should be two gods, from considering the Divine nature or 
government ; the only way in which I could succeed was by showing them that if we 
men had two makers, it would have been impossible that we should have all been made 
alike. I said, ' See, that man has two eyes, two ears, two hands, two feet, the same as I 
have ; his nose is above his chin, the same as mine ; we are exactly alike, except in 
the colour of our skin, and that is only the outside skin. Now, how is it possible that 
Ndengei could imitate Jehovah ? ' They all said, ' True, there is but one who made us, 
and that is Jehovah.' ' Yes,' I replied, ' it must be so, or we could not be so much alike. 
How is it that your canoes are so different from our ships ; and that you cannot make 
houses, or knives, or an}>thing like ours ? Do you not see that the works of men are 
different ? but all the works of God are the same in every land, because there are many 
men, but only one God.' E^dina, e dinal ' True, true ! ' was the only reply, and then 
they talked about it among themselves. They were much pleased with our accounts of 
the creation and the fall of man, of the destruction of the old world and the deliverance 
of Noah, of the destruction, of Sodom, of the love and work of Jesus Christ, and of 
heaven and hell, etc. 

"13th. — This morning the wind was favourable ; but we were only able to reach the 
island of Mbengga. I went on shore, and had a long conversation with the chief of 
Rukua. He did not seem much disposed to listen to instruction, his whole mind being 
taken up with the attainment of riches. Noah, one of my young men whom I had with 
me, went ashore to sleep, and conversed almost all night with the second chief, a fine old 
man, who was much pleased with what he heard ; so that there is a little seed sown here 
also. The Lord water it ! Mbengga is a pretty island ; it has twelve or fourteen towns 
on it. Here is a large cave, which is sometimes used as a burying-place for chiefs, and a 
tree which, it is said, always flowers when the westerly wind is likely to blow : it was true 
yesterday, as it was in full flower, and the westerly wind blows to-day. The natives say 
the tree will not grow anywhere but at Mbengga ; that the god of Mbengga can only 
make it take root and grow. 

"Sunday, 16th. — While we were holding our service on deck a strong wind from the 
westward sprang up, but it was directly contrary. We, however, made all the sail we 



VIWA AND MBAU. 42 1 

could, and ran over to an island called Vatulele, about fifteen miles out of our course. 
We came to anchor before sunset. I and Noah went ashore. We found the principal 
chief ill, to whom we preached the good Physician of body and soul. I left Noah to 
spend the evening with them, as he has now got fully into the way of declaring the good 
tidings when he has an opportunity. We lay off Vatulele till the 19th ; so that I had many 
opportunities of going ashore to instruct the natives, who seemed willing to learn. On 
the 1 8th one of the chiefs accompanied me to see a celebrated place, the residence of the 
goddess of Vatulele, about seven miles from our anchorage. The objects of the super- 
stitious veneration of these poor creatures are nothing more than a number of red crusta- 
ceous fishes, larger than a shrimp. There is abundance of them in Fiji ; but there they 
are generally of a dark brown colour when alive, and become red when cooked : the 
living fish being red here is no doubt the reason why they are considered as supernatural. 
The mother of the fish is said to be of an immense size, and to reside in a large cave by 
herself ; and her children leave her when they are called by their name, which in Fijian 
is Ura. The path to the cave lies through a part of the island which for two miles is a 
perfect garden : nothing is to be seen but bread-fruit and cocoa-nut trees, with banana 
plantations, the best cultivated I ever saw. About half way we found a small town, 
where they provided food for us, to the inhabitants of which I had a good opportunity of 
recommending the bread of life. We reached the sacred spot soon after noon. The first 
part we visited consists of a large cave, perhaps twenty feet high by fifteen wide, and 
twenty yards long. This communicates with another, about the same width and much 
longer. The bottom of both these places is lower than the beach, so that the water 
remains in them when the tide has retired. The chief stood at the mouth of the cave, 
and called out with all his might, ■ Ura, Ura, come, that the chief from England may see 
you.' There was no answer, however, and only a very few of the fish appeared, which 
were all there before he began to call. We then went to the other place, I by land, and 
they by means of a passage underground, a kind of natural tunnel, which has some 
depth of water in it. I expected the mother would make her appearance now : but 
neither she nor many of her children seemed willing to show themselves. I now began 
to encourage him to call aloud, and make them come ; but it was all to no purpose : a few 
of them moved about at the bottom of the water, but took no notice of their worshipper. 
I tried to convince him of the folly of considering such things as these to be gods, and he 
was much interested with my remarks. Sometimes he seemed all but determined to 
become a Christian at once : and I believe this was to him a day of visitation. This 
people are subject to Rewa, and they are too much afraid of becoming Christians to be 
at once decided. If Rewa would take the lead, we should soon have one hundred thou- 
sand professed Christians in Fiji. There are four towns on this island of Vatulele ; and 
it is, altogether, a lovely spot ; ' only man is vile.' I left the island, grateful to God for 
the many precious opportunities I had of preaching Jesus to its ignorant inhabitants. 

" 19th. — This morning we had a favourable wind, which took us nearly to Nandronga ; 
it then became a perfect calm, so that we were obliged to remain all night at sea. 20th. 
We caught a large shark this morning, and I obtained his teeth and back-bone for my 
part of the spoil. We soon after had a breeze, which took us to Nandronga. I went 
ashore as soon as possible ; Mr. Wilson, a Lincolnshire man, who is living here, was in 
good health, and very glad to see me. We waited on the chiefs that night, and found 
them disposed to receive a teacher as soon as the present war is over. There are two 
principal chiefs, and two important towns, near each other. The chiefs are of one mind 
with respect to religion ; and their sons, who now take an active part in the affairs 
of government, seem quite agreeable to its introduction among them. Mr. Wilson has 
already persuaded them so far to observe the Sabbath as not to go to war on that day. 

" 22nd. — This morning we left Nandronga for Mba, sixty or seventy miles distant ; a 
place of bad report in Fiji. We did not reach Mba till the 27th, in consequence of the 
wind being light and often contrary. I did not think it prudent to go ashore at once, 
till we had seen some of the natives, and gained a little of their confidence. Several of 



42 2 MISSION HISTORY. 

the chiefs came off, and seemed much disposed to trade ; so that I saw we were likely to 
be here some time, in order to make preparations for getting a cargo of beche-de-mer. 
The second chief of the place told me that he wished to have me for his friend, almost as 
soon as he saw me. I gladly accepted the challenge, and always after called him Noqui 
tau, ' My friend ' ; and he did the same to me, and acted accordingly. 

" 29th. — I went ashore this morning, and my friend Tonggambale took me up a fine 
river to see his town. He and one of his men pulled the boat, and I steered her ; so that 
they had me completely in their power. We called at a small village, about a mile up the 
river, and remained a short time : the chief gave orders to prepare food for us by the time 
we should return. We soon reached Votua, my friend's town. It is large for a Fijian 
town, and in a fine flat country, covered with large ivi-trees, a kind of chestnut ; the 
houses being built among them, — which makes the place beautifully shady and cool. I 
gave a short account of the Lotu to a number of people in my friend's house. All was 
new to them ; but they seemed pleased as far as they understood what I said to them. 
They were delighted beyond everything with my umbrella, as they had not seen one 
before : they ran after me in crowds, as I passed along, to gaze upon the wonderful thing. 
We returned to the village, where the people were cooking our dinner ; and we found it 
ready prepared, and had a good appetite to welcome it. After our repast, and a short 
conversation about religion, we set off back again to the beche-de-mer house, where I had 
another opportunity of conversing with a people who are the most ignorant of any I have met 
with, but who are very willing to learn. We returned to the schooner before dark, where 
I found a patient, whom I had taken on board a day or two before, much worse. She 
was a New Zealander, the wife of a Mr. Phillips, owner of the Neptune. We had 
spoken with the schooner three days before, and had taken the poor woman on board at 
the request of her husband, who thought, if she could be conveyed to Viwa, she might 
recover. There was, however, no probability of this ; but I was willing to do what I could. 
On Sunday morning she became still worse, and we were afraid she would die before we 
could reach some desolate or Christian island, on which to bury her ; for we dared not bury 
her near Mba, knowing that the natives would take her up again, for the sake of obtain- 
ing the box in which her body was enclosed. We made all sail, and thought we should 
reach a sand-island before dark. The poor creature died about noon. I made many in- 
quiries about her soul : but could learn very little of her state. Yet I believe she feared 
God, and have hope in her death. We could not reach the island ; and, as the weather 
was very hot, and we had but a small vessel, we thought it would be unsafe to keep her 
until morning. We therefore went ashore, I and my man Noah, and two of the ship's 
company. We had no spade ; but managed to dig her grave with our hands and a pole. 
Here we laid the remains of poor Mary far from her own native land, and under circum- 
stances of a very melancholy nature. It was quite dark before we finished her grave, 
which rendered it impossible to read any part of the usual funeral service, as we had no 
lantern ; so we kneeled down on the spot, and prayed with hearts full of sadness and 
sorrow. The darkness of the night seemed to add to the solemnity of the scene : alto- 
gether, it was one of the most touching circumstances of my life. 

" For many successive days we had unfavourable winds : so that, although we were now 
not more than one hundred and twenty miles from Mbua, we did not reach it until the nth 
of May. It was a trying, but also a profitable, season to me ; and I now began to be 
concerned for Mrs. Hunt, as the specified time for making the whole voyage was past, 
and we had no prospect of reaching home for the present. I had many temptations, many 
blessings, and many opportunities of speaking for my Master, especially to the ship's 
company. This, though the most painful, was tome the most useful part of the tour. 

" May nth. — We ran over from Na Viti Levu yesterday, and reached a part of the 
Vanua Levu before dark. This morning we arrived at Mbua. The Triton had been 
here but a few days before, and had taken away two of my teachers as pilots. She had 
been to Rotumah, and is on her way back to Tonga with Mr. Thomas and Mr. F. Wilson 
on board. One teacher was left to take care of their house, from whom I learned some- 



VIWA AND MBAU. 423 

thing further of the state of things at Mbua. There seemed to be no prospect of doing 
anything at Mbua, as the teachers were away, and the people fully engaged in war ; so I 
had a conversation with the lotu chiefs and those of the people who were at home. I 
succeeded in persuading the wife of Raitono, the principal lotu chief, to become a Chris- 
tian, and then had a public service with them ; after which we went on board. 

" Sunday, 14th. — This has been a blessed day to me. I preached to the ship's company 
from, ' He that covereth his sins shall not prosper,' etc.-, and the Lord enabled me to be 
very plain. I am now clear, I trust, of the blood of these men. I have taught them, 
publicly and privately, the things which make for their peace. I have had, m English, 
family prayer in the cabin, such as it was, ever since I left Mba, and some of them have 
attended to this means of grace. Opportunities of speaking tq them apart have not been 
very numerous ; but the Lord has given me one with each of them. I do not think they 
will find sin quite so easy as they have done. 

w 16th. — We had a good wind to-day, and especially towards night, of which we thought 
we would make use by sailing all night ; a thing we never dared attempt before, in conse- 
quence of reefs and shoals. In the middle of the night the vessel went ashore on the 
point of a reef : she ran over the reef a short distance ; and before all the sails were down, 
we found her in a basin, just large enough for her to anchor. The next morning we found 
ourselves completely enclosed with reefs and shoals ; but we got out without injury, for 
which I praised God. 

"18th. — This morning we had a light breeze, and did not expect to see home to-day. 
About ten o'clock, however, a fine breeze sprung up, which brought us safe to Viwa by 
four. I found my dear wife well. Mr. and Mrs. Jaggar had remained at Viwa the whole 
of the time I had been away : this was exceedingly kind, and is, indeed, characteristic 
of them both. Namosimalua was gone in search of me to Rakiraki, and all were much 
alarmed lest some evil had happened to me. Praised be God ! I am now safe at home 
again, in better health, both in body and soul, than when I set out. 

" How wonderful are the ways of Providence with respect to Fiji ! Mr. Spinney was 
appointed to labour here, but died before he entered the field ; then Mr. Waterhouse was 
sent to us, and we received him as a messenger from God, and rejoiced in him as in a 
father ; but how soon was our Elijah taken from us ! Our eyes were then fixed on Mr. 
Cross, to whom we were all united in strong affection, and whose wisdom and experience 
seemed a stay to us ; but, alas ! he too is taken from us. What can we do ? We look at 
one another, and sigh, and pray, ' Lord, help us ! ' We have now no head, we are all alike 
young and inexperienced. We are but five in number, and three of us have been much 
afflicted at times during the past year or two. Surely the committee will pity us, and 
send us out a chairman, and an additional helper. We cannot think that the determina- 
tion to send out no more missionaries at present applies to us. Nay, dear fathers and 
brethren, remember that the Lord has taken three from us (nay, I may say four, for Mr. 
Waterhouse was as one) since the commencement of the mission, and you have only sent 
us out one since we came. We have not yet seven, our old specified number." 



On May 15th, 1844, Mr. Hunt again writes : — 



'* I have had abundance of employment, especially with the sick, who have been very 
numerous during the year ; so that Viwa has been like an hospital. They have come from 
various places, but principally from Mbau. Two of my principal patients have been a 
daughter of Thakombau and the son of a chief of rank. Both of them have recovered, 
and have embraced Christianity. The only way of obtaining access to Mbau appears to 
be by giving medicine ; and this means has been evidently owned of God during the past 
year. Several others, principally the wives and children of chiefs, have become Christians 
by profession, on account of the benefits they have derived from medicine. We have now 
our regular services in Mbau twice on the Sabbath ; and those who have renounced 
heathenism attend regularly, and are very attentive to the preached word. This is cause 



424 MISSION HISTORY. 

of great thankfulness to Almighty God. Many are favourable to Christianity in Mbau, 
and none oppose it openly. 

" Mbau and Rewa have been involved in a most bloody and malignant war during the 
whole of the past year. ' Most people consider that Rewa is the aggressor, and that Mbau 
could not have maintained its national honour without coming to hostilities. Both parties 
are determined to continue the war until some of the chiefs are killed. It may be years 
before peace is restored : such is the determination of both sides to conquer or die, that 
to talk of coming to terms seems quite out of the question. The Mbau people have killed 
a great many of the allies of Rewa ; but the latter is far from being conquered. The 
Lasakau people, who constitute a part of Mbau, are at war among themselves. Indeed, 
things in this part of the group, politically speaking, wear a gloomy aspect, and some great 
revolution is expected. The war between Rewa and Mbau has prevented us from having 
any intercourse with our dear friends at Rewa ; for although we are neutral parties, we 
cannot obtain persons to work our canoes in time of war, especially in one Jike this, in 
which all parties are involved. The Viwa people have not been much involved in the war, 
which is cause of thankfulness. Some have been occasionally obliged to go ; others have 
risked much rather than go. It is a difficult affair with r some of them. They have a 
great objection to engage in that in which they formerly delighted ; yet if they refuse to 
go when requested, it is considered rebellion against their chiefs. 

*' Oct. 8th, 1843. — My regular work is now as much as I can possibly get through. I have 
generally four or five services on the Sabbath, of one kind or other. On the week day 
I have an English school in the forenoon, a writing-school directly after dinner, and then 
the regular native school at four o'clock. Attending to the sick takes up nearly every 
moment of my spare time. What writing I do is done during the English school-hours. 
I have five half-caste boys, four of them from Levuka, one man, and a native boy, learning 
English ; and they are getting on very well. 

"Dec. 21st. — Last Sunday I visited Ovalau, preached three times on the Sabbath, and 
met the classes. We called at Ngavo, a town on the opposite side of Ovalau, where a 
catechist has been doing a little for some time. 

" Christmas-day. — I gave notice to the boys that it was the custom in England to sing 
on a Christmas-day morning. Very early in the morning we heard a whole choir of them 
strike up under our window, which reminded us much of our dear friends at home, as well 
as of bygone days. The boys went through the town singing at every house in which 
there were Christians. They had no Christmas carol ; but a translation of a part of the 
first hymn answered well. 

"Jan. 1st, 1844. — We have closed another year of mercies. It has indeed been such 
to us. We have not made anything like suitable returns. Lord, be merciful to us, and 
continue to bless us, through Jesus alone ! Certainly time is not heavy on our hands. It 
does indeed fly. We might easily work ourselves to death, by doing only what appears 
absolutely necessary ; so that out of many things requisite to be done we are obliged 
to attend to those which appear to be indispensable. O for more of the spirit of Mr. 
Wesley ! he did indeed redeem the time. I find it difficult so to give my heart to God 
as not to feel anxious. I know that loving Him with all the heart is the perfect cure of 
all anxiety ; except a strong desire, amounting to something like anxiety, to do His will and 
save souls from death. Anxiety to do our duty is right ; anxiety about providential 
events is wrong. 

•* 15th. — A day or two ago several Tokatoka men, a town belonging to Rewa, were 
killed by a party of Mbau warriors from Namata. Among other advantages gained by 
the Mbau party is the death of the chief of Tonga, a town belonging to Rewa. He had 
gone to Nakase to engage the people to join Rewa. The Nakase people were assembled 
in the market-place to offer their services, according to Fijian custom [p. 36]. 

" While this affair was going on at Nakase, the Naitasiri people, a small kingdom in 
the interior of Na Viti Levu, who are the determined enemies of Rewa and allies of 
Mbau, entered the town without being observed. Their bodies and faces being covered 



VIWA AND MBAU. 425 

with soot and vermilion, they were not known, and proceeded to the market-place to join 
the Nakase warriors. One of them ran up to the chief of Tonga, with his club raised ; 
and, instead of striking the ground with it, took a fatal blow at the head of the chief, and 
laid him dead at his feet. The confusion in the town may be imagined. Those of the 
people and warriors who could, fled ; but several were killed. The Fijians are very 
clever at a thing of this kind. Indeed, most of the conquests are gained in this way." 

The progress of the mission was now steady, and gave en- 
couragement to Mr. Hunt, whose untiring and' judicious exertions 
met with success, not only in Viwa itself, but in other islands near. 
The power of the Christian life was beginning to be felt more 
widely, and the people were getting ashamed of their evil practices. 
Many were kept from uniting themselves with the church by the 
strict prohibition of polygamy and adultery. The administration 
of the sacraments, too, was always attended with singular good. 
While Mr. Hunt was pronouncing the solemn form of baptism 
over ten persons at Viwa the whole congregation were greatly 
moved, and many received impressions which were never lost. 
Among others present on the occasion was Vatea, Namosimalua's 
favourite wife. She was a fine, healthy women, but, as her heart 
became contrite under the holy influence then felt, she fainted 
several times with excessive emotion. Going to her home, she 
continued in earnest prayer until, on the same day, she found 
peace with God, and became an earnest and useful member of 
the church. The rigid fidelity with which the way to the Lord's 
Supper was kept shut against all who lived in known sin, made 
that sacrament a peculiarly solemn service in the eyes of the 
people. One very interesting feature in the public worship was 
the singing. The people learned to sing some of the hymns which 
had been prepared for them to simple English tunes. But the 
most striking effect was produced by their chanting of the con- 
fession and Te Deum to one of their own wild strains. One 
person would chant the first sentence in a subdued tone, followed 
by another, who took the next an octave higher, and then the 
whole congregation joined in with the third clause in unison ; and 
so in regular order through the entire composition. 

On August 1 2th, 1844, Mr. Hunt received efficient help. The 
Rev. John Watsford was sent from Sydney, in compliance with an 
urgent request for assistance, and commenced his work at Viwa, 
where he soon gained a knowledge of the language, and laboured 
with very great earnestness and zeal. In the following March he 
wrote : " I have been preaching for about two months and a 
half, assisted by something written beforehand. Last Sunday I 



426 . MISSION HISTORY. 

preached extempore. I have also commenced leading a class, 
and begin to feel confidence in speaking in Fijian. I feel much 
for these poor souls who have not yet my Saviour known, and pray 
God to help me, and make me instrumental in saving some from 
eternal 'burnings. We have found that the cruelties and cannibal- 
ism of Fiji exceed all the description which has been given : not 
one half has been told. The whole cannot be told. The war 
between Mbau and Rewa is still carried on. Some towns have 
been burned, and many persons have been killed and eaten, since 
we last wrote ; and it is more than probable that hundreds more 
will follow them ere the war terminates. At Mbau, perhaps, more 
human beings are eaten than anywhere else. A few weeks ago 
they ate twenty-eight in one day. They had seized their wretched 
victims while fishing, and brought them alive to Mbau, and there 
half-killed them, and then put them into their ovens. Some of 
them made several vain attempts to escape from the scorching 
flame. It makes our hearts bleed to hear of their fiend-like 
cruelty ; and we pray God, and beseech the Christian world to 
pray with us, that the wickedness of this cruel people may soon 
come to an end." 

The training of the teachers and youths was carried on by Mr. 
Hunt with great energy and success. They would read a short 
theological lecture together, and then make it the subject of con- 
versation and inquiry. One of the students had already become a 
great help to Mr. Hunt in his translating work. Geography, 
history, and other matters were studied with encouraging results. 

In May Mr. Hunt made a tour round his wide circuit, and 
visited, during a month's absence, the islands of Moturiki and 
Ovalau ; Nandi on VanuaLevu, where he married ten couples, among 
whom were the king and queen ; and he was the guest of Rai, a 
converted high priest at Moanaithake, where twelve couples were 
married, including Rai and his principal wife. Eighty-four natives 
were baptized, after close examination, in these two places. Solevu 
and Mbua were also visited on this large island, and then Nakoro- 
tumbu on Viti Levu. 

The war between Mbau and Rewa raged furiously, in the mean- 
while, and bloodshed, and rapine, and scenes of cannibalism too 
horrible to describe, surrounded the missionaries on all hands. 

In the earlier part of this year the members of the missionary 
band at Viwa were themselves greatly quickened. Their class- 
meetings brought extraordinary blessing ; and as these good men 



VIWA AND MBAU. 427 

and their devoted wives increased in spiritual power themselves, the 
effects were soon manifest in the improved religious state of the native 
teachers and members, and in the deepening impression made on 
the heathen around them. As there is no position which makes the 
need of deep piety and close communion with God so fully felt as 
that of the Christian minister, so there is no sphere of ministerial 
labour where this necessity is so imperatively demanded, as in that 
of the missionary among a savage and abandoned people. A zeal 
which is born of excitement, or fed by any motives lower than the 
constraint of Christ's love, must languish and die out in such a case. 
For a missionary thus placed to remain merely faithful, as far as 
his own personal piety is concerned, requires no ordinary measure 
of grace. The secondary checks and helps furnished by the ob- 
servation and example of others, among whom goodness is prized, 
are here absent. But faithfulness to his great commission demands 
exposure to unnumbered hardships, privations, and dangers ; the 
prosecution of arduous labour, where exertion is almost painful, 
and, in some cases, actual torture ; the unwearied sowing, when 
barren disappointment seems to crush every seed ; the heart-sick- 
ening bitterness of hope deferred ; together with the absolute ex- 
clusion of all occupation and enterprise not directly connected with 
his one spiritual work. 

And if little is said in these pages of the wives and families of 
the missionaries, it is not because they are forgotten, but only 
because the compass of this history demands the exclusion of every- 
thing not actually essential to the completeness of the record. Of 
the women of this mission it may well be said, Their praise is of 
God. In the mission work itself their help has been beyond price ; 
and there, where the public gaze may not pierce, in the midst of 
suffering and annoyance, one tithe of which would overwhelm 
average Christian women with despair, they have created a home 
and a retreat even of joy for the men who toiled to the death on 
behalf of Christ. 

Mr. Hunt felt deeply impressed that nothing but entire holiness 
of heart would do for himself and his companions in labour. Giv- 
ing his whole heart and mind up to the teaching of Scripture on 
this matter, he preached about it earnestly and often to those few 
devoted ones, who gained incalculable advantage from his faithful- 
ness and fervour.* 

* See Entire Sanctification : Its Nature, the Way of its Attainment , and Motives for 
its Pursuit. By the late Rev. John Hunt. Fifth Edition. 



428 MISSION HISTORY. 

An event which greatly cheered and encouraged the missionary 
band at this time, was the sound conversion of Thakombau's 
close friend, the terrible Viwa chief, Verani. For some time he 
had been satisfied that Christianity was true ; but was kept from 
avowing his belief by a wish to help the Mbau chief in war and the 
extension of his dominions. The more, however, he became per- 
suaded of the importance of the truths he had heard, the more his 
uneasiness increased, until he always went forth in dread, fearing 
lest he should fall in battle and be lost for ever. He still professed 
\o be heathen, but often stole into the woods alone to pray to the 
one true God ; and even on the battle-field he would fall down and 
call upon the Lord his Maker. His concern to learn yet more of 
the Gospel rapidly increased, and some very devoted converts 
watched over him with great care. Contrary to custom, he already 
learned to read ; and when the name of Jesus occurred he would 
reverently kiss the book with every sign of gratitude and joy. 
When mention was made of the death of Christ for sinners, he 
would say, " Jesus, why didst Thou suffer this for me ? " All this 
time he was obliged to go to war ; but his life was repeatedly and 
remarkably preserved ; a fact which he duly recognized and made 
cause of thanksgiving to God. At last he laid the whole matter 
before his friend and chief, and asked permission to become a 
Christian. Thakombau, who dreaded the loss of so powerful an 
arm in war, persuaded him at any rate to wait some time longer. 
Verani loved the chief sincerely, and was anxious to serve him ; 
but his anxiety about his own soul greatly troubled him ; and 
though deterred from a decisive profession of Christianity, he con- 
tinually made it the subject of conversation and inquiry, and never 
failed to advocate its claims on others even in distant parts ; unlike 
his uncle Namosimalua, whose politic and partial assumption of 
the Lotu resulted in but a cold and questionable upholding of its 
interests. Verani's next step was to urge the terrible Mbau chief 
himself to lotu. But in this he failed, except that his influence 
prevented Thakombau's continuance of active opposition to the good 
work. The Viwa Christians were untiring in zeal for their chiefs 
conversion, and several times he had two or three of them with 
him all night, engaged in reading, conversation, and prayer, until, 
whether among heathens or Christians, he would scarcely talk on 
any other subject than religion. 

Hearing of Verani's intention to lotu, Thakombau, when too late, 
sent a messenger, requesting further delay, that they might all 



VIWA AND MBAU. 429 

become Christian together. The answer was, " Tell Thakombau 
that I have waited very long at his request ; and now that I am 
become a Christian I shall be glad to go anywhere with my people, 
to attend to his lawful work ; but I fear Almighty God, and dread 
falling into hell-fire, and dare no longer delay." Message after 
message was sent ; but in vain. Verani was told that the hitherto 
ample supplies which he had received from Mbau would be stopped, 
and that he would come to be a poor and despised man. But he had 
counted the cost, and was not to be moved. When entreaties, 
promises, and threats had been tried without success, and the people 
expected eagerly the sentence of wrath against the resolute convert, 
Thakombau astonished all, and bitterly disappointed some, by say- 
ing, " Did I not tell you that we could not turn Verani ? He is a 
man of one heart. When he was with us, he was fully one with us ; 
now he is a Christian, he is decided, and not to be moved." So it 
is : the kingliness of consistency is acknowledged all the world over ; 
and, even in Fiji, men pay tribute to it. 

On the Sunday before Easter an announcement was made that 
the Good Friday would be religiously observed in memory of the 
death of Christ, and Verani determined that on that day he would 
publicly dedicate himself to the true God. Early in the morning 
he went to Mr. Hunt and asked him when the day would occur 
again : on being told that it would not be for a year, he said, firmly, 
6 Then I will become a Christian to-day." He kept his word, and 
at the morning prayer-meeting, March 21st, 1845, the little congre- 
gation were made glad by seeing the dreaded Verani, as humble as 
a child, bow his knee before God, and openly declare that he thence- 
forth abandoned heathenism and its practices. His sincerity was 
soon and severely put to the test. A principal chief of the Mbau 
fishermen had for some time found asylum in the house of Verani, 
whose sister he had married as a head wife. This man was per- 
suaded to return to his people, where he and his aged father were 
brutally and treacherously murdered [p. 109]. Such an act was an 
aggravated and deadly insult to Verani ; but the arm once so quick 
to strike in bloody revenge was now unmoved. The man so jealous 
and so furious in his wrath was now another man ; and when his 
own widowed sister and the other wives of the slain gathered round 
Verani, and wildly urged him to strangle them, he stood firm, and, 
said calmly, " If you had come some time since I would readily 
have done it ; but I have now lotued, and the work of death is 

over." 

f 



43° MISSION HISTORY. 

Again Verani proved his thoroughness in embracing the Lotu. 
Namosimalua and other chiefs, while professing Christianity, were 
never admitted as members of the society while they refused to 
part with their many wives. Not policy or novelty, but the urgency 
of intense conviction, had bent Verani's heart to the Gospel. He 
sought its blessings in the full recognition of its requirements, and, 
repenting bitterly of his great sins, brought " forth works meet for 
repentance." Of his own accord he resolved lawfully to marry his 
chief wife, and to set the others at liberty. Old men of rank and v 
influence, to whose judgment he had been wont to submit, remon- 
strated with him, and advised him to keep the rest as servants. 
But they spoke to a man whose whole heart was set against evil 
too fully to allow him to keep temptation, under any form, in his 
way. " You," said he to these counsellors, " are on the devil's side. 
If my wife cannot manage in our house, I will help her to get 
wood, and cook our food ; but I will not continue to sin against 
God." 

Verani's crimes had been of no ordinary kind and number. 
Few men's history had been so blackened with every outrage and 
abomination, and few men's hands were so stained with blood. His 
grief and penitence were proportionate to the enormity of his sins, 
and amounted to agony, as he wept bitterly before God, while every 
remembrance of the Saviour's love drove the stings of remorse 
deeper, into his broken heart. If few men had ever sinned more, 
no man ever repented more deeply. His high-souled pride was 
gone, and in his lowliness " this poor man cried, and the Lord heard 
him, and saved him out of all his troubles." Verani continued 
in prayer day after day, until he found salvation by faith in 
Christ's atonement, and went out before his fellows a changed 
man, rejoicing in the blessedness of having his iniquity forgiven. 
He now verified the judgment of his heathen friend, and became 
x thorough Christian, using every effort to lead others to the same 
gladness which filled his own heart. About a month after his con- 
version he had an interview with Thakombau on board a trading 
vessel lying off the coast. Verani told him all he knew and felt of 
religion ; and when he had done, the chief said, " Go on, go on ! " 
The next day he visited him again, and told him that the Christians 
would obey all his commands, if right ; but they would do nothing 
wrong, and could not take part in cruel and barbarous wars. The 
chief said, " Very good : you stay at home, and learn your book 
well ;" and promised that he would eventually lotu. 



VIWA AND MBAU. 43 1 

Though Verani refused, on behalf of himself and the Christians, 
to engage in war, saying, " I have already fought too much ; I have 
done now ; " yet his was too earnest and active a nature to remain 
idle. But he had now espoused another cause. One day, less than 
two months after his conversion, Verani ordered his great war- 
canoe to be launched ; but not to go on its old work of bloodshed 
and crime. A dark day was it, in time past, for some town or 
island, when the great sail of that canoe went up to the wild shouts 
of the painted warriors who thronged the deck ; but it was far 
otherwise now. Verani, with his energy of soul, directed by the 
new power of love: to God and man, was setting sail to carry the 
missionary to the distant islands under his charge ; and wherever 
the war-canoe of the dreaded chieftain touched, it brought " the 
fulness of the blessing of the Gospel of peace." 

The sound conversion of this man was a great help to the mission. 
His decision for God, his marriage to one wife, his willingness to 
become poor and despised, formed the subject of wonder and in- 
quiry throughout Fiji. And wherever he went his simple zeal and 
earnestness increased the wonder, and drew more fixed attention 
to the religion which had wrought so marvellous a change. 

Shortly after Mr. Hunt's voyage, Verani conveyed another mission- 
ary to Ovalau, who wrote as follows, on the 5th of July, 1845 : " I 
have visited the Christians at Ovalau. Verani took me, and behaved 
in a very becoming manner during the time we were absent. He 
strongly recommended the Lotu to all the people with whom we 
had intercourse. In fact, he made it his business, and went for the 
express purpose of persuading the Ovalau people to throw up their 
heathenism. He persuaded some, and got the promise of others 
to join before long. He visited a town or two by himself, to teach 
them what he knew. I quite admired his untiring efforts, and felt 
ashamed of myself. During the seven days we were together I 
heard no unbecoming expression from his lips. When not engaged 
with the heathen or Christians in conversing on religion, he was 
constantly reading his book, and asking the meaning of what he 
read. He also kept all his men closely to their reading, day by 
day, and persuaded some heathen chiefs who came to see him to 
learn the alphabet, which was accomplished by two young men in 
two hours, much to our satisfaction. They would probably return 
again to their town, and think no more of it ; but we cannot but 
admire Verani's .earnest desire for the welfare of others." 

At his baptism Verani chose the name of Elijah, and when he 



43 2 MISSION HISTORY. 

built his new, large house, called it Cherith. Here he lived in great 
happiness with his wife, of whom he was very fond. Their daugh- 
ter was regular and attentive at the school. Family prayer was not 
neglected ; so that this house became a pattern to the natives, and 
its master went in and out among them an example of what the 
grace of God could do in reclaiming the worst of men. He was 
always happy and kind, and thought no trouble too great, and no 
distance too far, if anything could be done to heal a quarrel, to 
prevent a war or strangling, or any other of the horrors in which 
he had formerly taken so active a part. 

Elijah Verani was singularly a man of prayer. He continually 
went to God with his difficulties ; and they were many. The chiefs 
and people under him, who yielded an implicit obedience while 
they dreaded him, now despised his kind and fervent exhortations, 
and often his life was in peril at their hands. All this served to 
make his communion with God more close and abiding. In pray- 
ing aloud he had great fluency and power. A specimen of his 
petitions fortunately exists. It was taken down by Mr. Williams 
when Verani was on a visit to Mbua. Many a man who raises his 
voice in public to lead the devotions of the people, and who spends 
the precious time in soulless talking, offensive to God and man, 
might learn with profit from this beautiful prayer of the converted 
chief. He did not talk to God, or talk at the people ; he pleaded, 
he interceded, he prayed, 

" O Lord, our Lord ! O God, our Father, whose abode is heaven ! 
we worship before Thee. We offer not ourselves, or our own righ- 
teousness, to gain thy notice ; we present Jesus ; we come with 
this our worship in His name. Thou art God ; we know Thee to be 
God. We come to Thee whom once we knew not : in those days 
we served gods that are not gods ? we were wearied in attending 
on them. O Lord, the true God, have mercy upon us ! We are 
now engaged with Thee, but this will not profit us if Thou art away. 
We are in Thy house, but it will not be Thy house to us if Thou art 
away : hear our cry, O Lord, and be with us and help us. We are 
moving towards Thee ; do thou move towards us, and give us a 
blessing in this worship. 

" O Jehovah, hear us for His sake, Thy Son, whom Thou didst 
give that through Him we also might become Thy children. O 
hear our prayer, that the wicked may consider, and that the im- 
penitent may become penitent, and come to Christ, and be saved. 
From Thee we came, and our mind is that we may return to Thee. 



VIWA AND MBAU. 433 

We would enter where Christ has entered, and be with Thee. O 
Holy Ghost, descend upon us, and prepare our hearts for that place. 
Tell us that our names are written in the Book of Life : we do not 
ask to know this at some time that is yet to come ; do Thou speak 
it to us now, as we do not know the continuance of our lives here ; 
O tell us now that we are saved through Jesus ! 

"And be with every congregation wherever worshipping, to 
help them, that they may worship Thee aright, that they may wor- 
ship in the Spirit, and not in appearance only. O Lord, hear our 
cry, and be nigh unto Thy work : it is Thy work we have to do ; 
but we cannot do it if Thou art not near to help us. And love Thy 
people who are bowed before Thee : bless the chiefs, and the ladies, 
and the aged, and the children ; bless them, and may they be saved. 

" And bless the Christians at Lakemba, and Moala, and Kandavu, 
and Mba, and Nakorotumbu, and Rakiraki, and Nandi : and be 
with Lazarus and those at Ndama, and be with those who live 
here. Bless Ra Hezekiah, and give him Thy Spirit, and teach him 
in his goings, and help him to cast away the old strength in which 
he used to trust, and to trust in Thy strength only, — the strength 
which we never knew until we heard the name of Jesus. 

" And, O Lord, bless Thy people in Viwa ; and if one is sent to- 
day to preach Thy Gospel in Mbau, go Thou with him, that the 
words of his mouth may be of use to the chiefs of Mbau. 

" And we pray Thee for our ministers : they see much evil by 
living with us in Fiji, and they suffer, and are weak in their bodies, 
and there is nothing with us that we can give them to strengthen 
them. This only we can do, we can pray for them. O Lord Jesus 
Christ, hear our prayers for them. Mr. Williams is weak ; do 
Thou strengthen him, and let his life be long, and make our land 
good for him ; and bless the lady, and the children, and let Thy 
Spirit be always with them to comfort their minds. 

" These are our prayers : O hear them ! Do Thou hear them 
for Jesu's sake. O hear them for Fiji's sake ! Do have love for 
Fiji ! When our minds think of Fiji, they are greatly pained ; for 
the men and women of Fiji are Thy people, and these Thy people 
are strangled, and clubbed, and destroyed. O have compassion 
on Fiji ! and spare Thy servants for the sake of Fiji, that they 
may preach Thy true word to the people. And O Holy Spirit, 
give light to the dark-hearted, and give them repentance. And 
set us in motion, that we may not be so useless as we have been ; 
but that we may now, and for the time to come, live to extend Thy 

28 



434 MISSION HISTORY. 

kingdom, that it may reach all Fiji, for the sake of Jesus Christ, 
the accepted offering for us. Amen." 

Verani was accustomed, when from home, to retire to the reef 
at low water, or into the woods, for private prayer ; and one night, 
at a distant island, while he was praying in the bush, a man lifted 
a club to kill him, not knowing at first who he was, or what he was 
doing. No wonder that such a man, living such a life, was made 
a great blessing to Fiji. Mr. Lyth wrote as follows, dated 
Lakemba, Sept 15th, 1851 : — 

" Elijah Verani, of Viwa, paid a friendly visit to Lakemba in April. Whilst it was 
evidently gratifying to him to see what Christianity had done here, it was equally grati- 
fying to, all of us to behold what it had done for him, once a desperate heathen and 
cannibal, now a man,: a Christian, and a brother beloved. On Sunday, April the 27th, 
I attended Levuka chapel in the morning, and heard with pleasure a short sermon from 
him, on Luke xv. 6. What he said told on the congregation ; but, what was better, the 
spirit in which he conducted every part of the service was devotional and stirring. In 
his whole deportment there is the Christian, — love to God and love to man in earnest. 
At the lovefeast held on the 4th of May, he said that whilst he was going about serving 
Thakombau he had his mind fixed on the work of his true Master, the Lord Jesus. The 
service and person of Thakombau, he said, had a low place in his esteem, compared 
with the Saviour ; that he was altogether His who had bought him with the price of 
His own blood ; his body, soul, vessel, all he possessed, were His. During his stay in 
Lakemba he called on the French priests, and narrowly observed their behaviour and 
system. Their physiognomy and long beards were too much like what he had been 
familiar with in his heathen state, and among his former associates, to impress him favour- 
ably ; and their behaviour and conversation tended greatly to increase, instead of dimin- 
ishing, the unfavourable impression. Elijah is an acute observer of men and things, and 
his opinion is thought much of by Thakombau. He saw, he disapproved ; and what 
he saw and disapproved he would report ; and perhaps this may be overruled by Divine 
Providence to the prevention of priests gaining access to Mbau and Viwa, — places they 
have their eyes upon ; or, if they succeed in insinuating themselves, to nullify in part 
their plans for disseminating destructive error." f 

Towards the end of 1845 God greatly blessed His work in Viwa; 
and it was remarkable that the church in the far distant island of 
Ono was quickened and increased at the same time, without the 
people knowing what was taking place at Viwa. The revival took 
place just when Rewa was destroyed, in October, 1845 ; and Mr. 
Hunt wrote concerning it as follows : " During the three years of 
ur residence at Viwa we have frequently had the earnest of a re- 
vival. Sometimes it has appeared just at hand ; but the promised 
shower never actually descended till this year. I had often thought 
that some special means would be attended with a special blessing, 
and at length proposed a penitent-meeting to be held in the chapel 
every Saturday evening. To this the brethren agreed. We accord- 
ingly met on the following Saturday. The meeting was well 
attended, and a special influence was felt among us from the com- 



VIWA AND MBAU. 435 

mencement of the meeting, which increased as the meeting pro- 
ceeded, until it was overwhelming. Nothing was heard but weep- 
ing and praying. Many cried aloud for mercy, and not in vain. 
The merciful God heard their cries, and blessed them with pardon 
and peace. This was the commencement of a series of meetings 
which were held every day, and sometimes many times a day, not 
only in the chapel, but in almost every house in the town. A peni- 
tent-meeting was held by almost every family night and morning ; 
in some instances nearly the whole family were crying for mercy 
with one heart and with one voice. Business, sleep, and food were 
almost entirely laid aside. We were at length obliged almost to 
force some of the new converts to take something for the suste- 
nance of the body. I think about seventy persons were converted 
during the first five days of the revival. Some of the cases were 
the most remarkable I have ever seen, heard, or read of ; yet 
only such as one might expect the conversion of such dreadful 
murderers and cannibals would be. If such men manifest nothing 
more than ordinary feeling when they repent, one would suspect 
that they are not yet fully convinced of sin. Certainly the feelings 
of the Viwa people were not ordinary. They literally roared for 
hours together for the disquietude of their souls. This frequently 
terminated in fainting from exhaustion, which was the only respite 
some of them had till they found peace. They no sooner recovered 
their consciousness than they prayed themselves first into an agony, 
and then again into a state of entire insensibility. Of course there 
was a great deal of confusion ; but it was such as every enlightened 
person could see was the result of excitement produced by the 
Divine Spirit, who is not the author of mere confusion. The result 
has been most happy. The preaching of the word has been at- 
tended with more power than before the revival. Many who were 
careless and useless have become sincere and devoted to God. The 
experience of most has been much improved, and many have be- 
come, by adoption and regeneration, the sons of God. Others have 
been much established, and all feel that the revival has constituted 
a new era in their religious history. It has spread through the 
circuit. Nakorotumbu, Nandi, Mbau, and other places, — indeed, I 
think, every place, more or less, has been blessed. The people that 
sat in darkness have seen a great light. Many never understood 
till now what we have been preaching to them for some years. We 
were delighted when we last visited the out-stations in this circuit. 
We left them all alive to God, and our ministrations in the word 



436 MISSION HISTORY. 

and sacraments were most signally owned of God. The mats of 
the chapel were wet with the tears of the communicants at the 
table of the Lord, and in many instances the ministers were 
scarcely able to minister because of the glory of the Lord." 

While so much good was being done, the Christians were exposed 
to increased persecution from the Mbau chiefs, and fearful threats 
were uttered against them. The fact was, that Thakombau was 
enraged at the converted Viwans for refusing to fight as they always 
had been accustomed to do in his wars. At this time, too, he was 
engaged in war against Rewa, knowing that, if he conquered, with 
the subjugation of the Rewans he would also gain greater influ- 
ence and authority in other parts of the group. At this very crisis 
old Namosimalua, who had long professed Christianity without 
obeying its requirements, became convinced of sin, and declared 
his intention of at last putting away his many wives. This, together 
with his refusal to help in the Rewan war, greatly exasperated the 
Mbau chief, and put Namosimalua in peril ; and although his good 
intentions were shallow, and never came to anything, yet his sudden 
and violent zeal made a great stir. Many Christians were ill-treated, 
but no blood was shed. Yet, for some time, Viwa was threatened 
with destruction ; and when, in December, the Somosomo people, 
on visiting Mbau, had thirty of the Rewa men killed and cooked 
for their entertainment, it was declared that the Christians should 
fill the ovens for the next feast. The danger, however, was averted, 
and Mbau once more was at peace with Viwa. 

Further particulars of the great revival of religion at Viwa are 
thus given by Mr. Hunt, and cannot fail to interest those who 
believe in the power of the Holy Ghost to convince the most 
abandoned of sin, and lead them to trust in Christ. Referring 
again to the Saturday evening prayer-meeting, with which the 
special services were commenced, Mr. Hunt writes : — 

" The time of meeting arrived, and a good congregation assembled. After singing and 
prayer, the object of the meeting was stated, and the people were exhorted to pray with- 
out being called upon by name, and to pray short, and to the point. One of our oldest and 
calmest members commenced, and prayed with great feeling. Another followed with 
increased feeling ; and the sacred influence increased as the meeting proceeded ; so that 
long before its close nearly all the people were praying together. As they had never seen 
anything of the kind before, there could be no deception in the case. It was evident that 
the hand of the Lord was among them. Many were pricked to the heart, and cried in 
agonies for mercy ; and some were enabled to believe in the Lord Jesus Christ, and were 
made happy in a consciousness of their acceptance with God through Him. Then they 
prayed for others with amazing fervour ; and thus the holy fire spread. The meeting was 
not long, but the sacred influence remained with the people, until most of them were 
converted. 



VIWA AND MBAU. 437 

"To describe what followed is impossible. Some of the worst cannibals in Fiji were 
suddenly seized with the most powerful conviction ; and a sight of their state and danger 
threw them into the most awful agonies of sorrow. They wept and wailed most piteously ; 
and some were so agitated as to require several men to prevent them doing themselves 
and others bodily harm. Yet there was nothing foolish in what they said. They bewailed 
their sins, and prayed for mercy, in a manner which astonished us. 

" Some of them had but very lately abandoned heathenism ; yet their knowledge of the 
Gospel, and the propriety with which they expressed themselves in prayer, would have 
done credit to a person who had been born and educated in a Christian country. Were 
they not taught of God ? What some of them had long heard without much apparent 
effect, was now of the greatest use. Conversion to God is the only proper means for 
making theological knowledge practically useful. I never saw this truth so clearly illus- 
trated as in the case of some of the older members of our society in Viwa. We had long 
mourned over their apparent inability to understand the plan of salvation by simple faith 
in Jesus. Their class-meeting statements showed a defective experience ; 'they were, in 
fact, servants, not sons, of God. Now the difficulty was removed by the faith-inspiring 
Spirit. His inspiration made all easy, and His testimony to the fact of their acceptance 
made all clear and satisfactory. At the end of five or six days we visited the whole of 
the people, for the purpose of learning their state ; and we found upwards of seventy who 
had obtained peace with God. Some of our people visited the out-stations in this circuit 
on business, and took the sacred fire with them ; so that when we paid our regular visit to 
them we found them fully prepared, not merely for the ordinances of baptism and 
the Lord's" Supper, which we went to administer among them, but for the salvation of 
which these are but the signs and symbols. We had, indeed, a blessed spiritual visit. 
Many times, when administering the Lord's Supper, the people were so overwhelmed with 
the power of God that they could scarcely receive the elements. Let men deny our right 
to administer the sacred ordinance, so our Master and Lord honours us with His special 
presence, and makes it the means of salvation to those who receive it at our hands ! Our 
societies have increased in number about two hundred during the year ; but our increase 
of numbers gives but a poor idea of the extent of the good work. Those who have had a 
name to live, but were in reality dead, have been quickened ; and, indeed, all have par- 
taken more or less of the blessed boon of saving grace." 

In October, 1846, the Viwa mission received the valuable help 
of Mr. Lyth, who removed from Lakemba to assist in publishing 
the New Testament. On account of his medical skill, the people 
named him Matai ni mate, "Carpenter of illness," and many 
received great benefit from his treatment. 

The good effected at this time in Viwa was not limited to that 
island, but extended to the other societies in the circuit, and good 
men and true were raised up to carry to their heathen brethren 
the knowledge of that Gospel which had worked such wonders 
on themselves. Verani's followers had been greatly reduced in 
numbers by the recent wars, and by quarrels among themselves, 
and he was in want of men to maintain his position at home ; yet, 
feeling that the mission-work needed them more, he freely gave 
up several who had become converted, that they might go as 
teachers to islands where the people asked for instruction. He 
showed an intense interest in all that went on this errand, and 



438 MISSION HISTORY. 

they were strengthened by their confidence in his powerful help, 
and still more powerful prayers. Thus great prosperity came to 
the good cause, and the people everywhere were moved by what 
they saw done in Viwa. No place could have been chosen better 
for the station ; and religion had fully taken hold of the island 
now, so that its aspects and fame throughout the group were 
entirely changed. 

The year 1847 was remarkable for the completion of the first 
entire edition of the New Testament, — the result of severe toil on 
the part of all concerned. New stations also were established at 
Mbua and Nandi, on Vanua Levu, under the care of Messrs. 
Williams and Watsford ; and at Nairara and Mba on Viti Levu, 
under the care of native teachers. In September, Mr. Lawry, on 
his tour as general superintendent, visited Viwa, where the district 
meeting was held, and the reports from the different stations gave 
great encouragement. 

In the following April Mr. Lyth was in great peril, in attempt- 
ing to cross over to Nandi in a small schooner, to visit Mrs. 
Watsford, who was dangerously ill. Mr. Lyth and five others, in 
a heavy gale which prevented their progress, took refuge on board 
am American brig anchored off Ovalau. A terrible .hurricane 
ensued, in which both the cables of the brig parted, and she was 
driven on shore, where she became a complete wreck. Three men 
had been left on board the little schooner Venus, and, soon after 
the brig struck, she drifted past the stern and was seen no more. 
One of the three men on board, a young half-native, was wonder- 
fully saved after swimming a whole day, and being exposed for 
two days without food in an open boat. The other two were 
drowned. All hands on board the brig were saved, and, after 
severe privation, Mr. Lyth returned to Viwa. 

Some record is demanded of an interesting character, who 
played an important part in the history of Viwa, and whose name 
has already been mentioned. Vatea, the chief wife of Namo- 
simalua and niece of Tanoa, when given to the former as a reward 
for service, came very unwillingly to his home, and never got 
reconciled to her union with one so much her senior, and for whom 
she felt no esteem. Under the teaching of the missionaries she 
had become thoroughly convinced of sin, and in 1844 found peace 
with God through faith in Christ. Her confidence was firm, and 
the reason for her hope intelligent and clear. The joy she felt she 
tried hard to communicate to others ; and, in the midst of the 



VIWA AND MBAU. 439 

peculiar trials belonging to the household of a polygamist, sus- 
tained an unblameable profession of Christianity. Though her 
position excluded her from baptism and church-membership, yet 
at the services of the Christians she was a welcome and regular 
attendant. Already she had learned to read and write well at the 
school, and stood in all respects in high superiority over her country- 
women. During the great revival she grew rapidly in grace, and 
diligently used the many opportunities which her high rank gave 
her of reproving sin and recommending religion. With great 
respect, yet with an earnestness that moved her to tears, she 
pleaded with her cousin Thakombau, then at the height of his 
glory and pride, to forsake his false gods, and seek forgiveness 
through the only Saviour. He listened to her bold warnings and 
warm entreaties, and left her without reply. Among her friends 
at Mbau she worked hard, and some of them were led by her to 
seek the salvation of their souls. When her husband showed 
signs of genuine repentance, and vowed to give up all his wives 
but one, Vatea was the one selected, and thereupon was received 
into the church, taking at baptism the name of Lydia. When 
Namosi's good feeling had passed away, and the fear*of death 
from Mbau had been removed from him, he again treated her ill ; 
and for a long time she stood firm against the most severe do- 
mestic trials, which were rendered the more bitter by the remem- 
brance that she had originally been forced into her present position. 
Her faithful endurance had a powerful effect for good on the 
people who witnessed it ; but at last, in an evil hour, she gave way, 
and fled from her husband to Mbau. The chiefs at this place 
compelled her to return to the husband she had never loved, and 
to whom she had now been unfaithful. Her heart rebelled against 
the torture, and she sought escape from her misery by throwing 
herself from a steep cliff. The fall, though not fatal, caused her 
great suffering. She was taken back to Mbau, where, after her 
recovery, she was allowed to remain. After living for several 
years, fallen from religion and virtue, and wretched on account of 
her sins, she again repented bitterly, and, before the congregation 
of proud Mbauans, passionately confessed her sins and prayed 
for mercy, to the astonishment of those who listened. Once more 
the wanderer found mercy ; and in the city of Mbau she lived as 
a faithful and zealous witness of the power of the Gospel, until 
affliction laid her by, and she died happy in the love of God. 
During this year the Fijian mission lost John Hunt. On August 



440 MISSION HISTORY. 

the 9th, 1848, his overtaxed strength broke down. The amount of 
his labours during six years at Viwa can never be told. Every 
part of the mission machinery received his unwearied care, and, in 
addition to his constant toil in preaching, visiting the people, travel- 
ling to various islands, exposure to storm and privation, diligent 
training of the native agents, and superintendence of the schools, 
he had completed an admirable translation of the New Testa- 
ment, and carried it through the press. His brother missionaries 
clungto him with a love which was mingled with reverent admiration. 
The converts regarded him with filial affection, and even the heathen 
treated him with more than respect. On the day just mentioned Mr. 
Hunt was attacked by spasms and inflammation, and his end seemed 
near. So great a calamity as the loss of their beloved pastor 
filled the Viwan Christians with dismay, and, with one heart of 
grief, they gathered about that Throne of Grace to which his faith- 
ful hand had led them, and prayed without ceasing that his life 
might be spared. With mighty pleading did Verani lift up his 
voice among those sorrowing ones. Deeply did he love the sick 
missionary, and now he prayed : " O Lord ! we know we are very 
bad ; but*spare Thy servant ! If one must die, take me! Take 
ten of us ! But spare Thy servant to preach Christ to the people ! " 
But the missionary's course was run, though, for a little while, he 
lingered. The bodily pain was relieved, but a fierce anguish took 
hold of his soul, and for some time the conflict with doubt and 
fear was terrible. But the end was triumph. 

The unremitting care and skilful treatment of Mr. Lyth were a 
source of great relief to the sufferer, and a cause of gratitude to his 
sorrowing wife. While some prayed at his bedside he wept, and 
became more deeply moved after they had risen from their knees, 
until his full heart burst forth in the cry, " Lord, bless Fiji ! save 
Fiji ! Thou knowest my soul has loved Fiji ; my heart has travailed 
in pain for Fiji." Those who stood by, fearing for his weak frame, 
tried to calm his emotion, by telling him that God was blessing Fiji, 
and that now he must be silent. For a time he yielded, and wept 
low ; but that great flame of devoted love must leap up in all its glory 
of earnestness ere it go out ; and, grasping Mr. Calvert with one 
hand, he raised the other, crying, " O let me pray once more for Fiji ! 
Lord, for Christ's sake, bless Fiji ! Save Fiji ! Save Thy servants ! 
Save Thy people ! Save the heathen — in Fiji ! " That good heart 
was as true and mighty as ever ; but the flesh was weak, and he once 
more became calm at the request of his friends. This was on the 



VIWA AND MBAU. 44 1 

20th of September. On the 2nd of October he felt death to be at 
hand, and met it with perfect peace, saying, a I cleave to Jesus, 
and am right. I have nothing else to look to. He is all I have to 
trust in. If I look from Him, I am in a vortex — have doubts and 
condemnation. But I have full faith in Him. I have peace and 
pardon through Him. / have no disturbance at all" 

Mr. Calvert thus describes the last moments of his beloved bro- 
ther : " His whole soul was engaged with the Lord. He cried 
aloud, e O Lord, my Saviour ! Jesus ! • More than usual earnest- 
ness marked his countenance. Shortly after this wrestling with the 
God of all grace and consolation, his, complacent smile bespoke 
gratitude and joy. Then he appeared to be engaged in meditation. 
Again he spoke : ' I want strength to praise Him abundantly ! I 
am very happy/ About eight o'clock in the morning, after being 
informed of the approach of death, he said to Mrs. Hunt, { O for 
one more baptism ! ' She now asked him, ' Have you had a fresh 
manifestation, my dear ? ' ' Yes ! Hallelujah ! Praise Jesus ! ' Then 
he added, ' I don't depend on this ? (significantly shaking his head). 
c I bless the Lord, / trust in Jesus.' Soon after he exclaimed, c Now 
He is my Joy. I thought I should have entered heaveri singing, 
" Jesus and salvation ! v Now I shall go, singing, " Jesus, salva- 
tion, and glory — eternal glory."' He then settled down, saying 
very many times, ' Hallelujah ! Hallelujah ! Hallelujah ! ' He de- 
livered messages to the chiefs, people, his brethren and sisters ; 
prayed for his children, desiring them to obey and imitate their 
mother ; affectionately commended his much-beloved partner to 
the guidance of Divine Providence ; prayed for God's blessing on 
a faithful servant who had been with him ever since his arrival in 
Fiji ; and then desired me to pray. About three o'clock p.m. he 
grasped me, and turned on his side ; and, after breathing with 
difficulty for about twenty minutes, his spirit departed to eternal 
blessedness." 

So finished the short but glorious course of John Hunt, the 
Fijian missionary, on October 4th, 1848. The natives came to look 
on the face of the revered dead, and the great chief of Mbau came 
over to see the remains of the man before whose faithful warnings 
he had often quailed, and whose tender appeals had softened even 
his strong heart. On hearing the missionary's dying message, Tha- 
kombau was evidently much moved. At three o'clock the next day, 
some native students bore to the grave a plain coffin, inscribed 
"Rev. John Hunt, slept in Jesus Oct. 4th, 1848, aged 36 years.'' 



44 2 MISSION HISTORY. 

After the widow and the missionaries, followed the white inhabit- 
ants, neatly attired for the occasion ; and many natives wept as for 
a father. A short account of Mr. Hunt's death was drawn up by 
Mr. Williams, and published for distribution among the natives. 

Some time afterwards there arrived in Fiji a neat iron tomb and 
fence, which was sent out by John Chubb, Esq., of Islington, as a 
testimonial to the memory of so good and great a man. It was 
erected over the grave, and few visit Viwa without going to look 
upon the spot made sacred by the dust of John Hunt.* 

Mr. Calvert, who had come over from Lakemba, could not leave 
Mr. Lyth during the illness of their late brother ; but sent a native 
by the Wesley to Lakemba, to assist Mrs. Calvert in packing, 
previous to their removal to Viwa. From that station he soon 
afterwards wrote to the General Secretaries, stating the position and 
prospects of the mission at the time of Mr. Hunt's death, and 
pleading strongly for more missionaries : — 

" In writing to you from Fiji, after ten years' labours, I enter upon the duty with 
peculiar feelings, on account of our past successes, present depressing circumstances, and 
the insufficient means of at all adequately attending to the number and extent of the 
places open for, and demanding, increased labours. 

" In reviewing the past ten years — the period nearly elapsed since the arrival of the 
eldest of the present race of missionaries — we gratefully remember that, though we have 
been few in number, and stationed distant from each other, we have laboured together 
under the eminent advantage of being of one heart and one mind ; so that our prayers 
and labours have not been hindered : each has been ready to help the other, which has 
been done sometimes at great personal risk, and much fatigue and sacrifice, and that 
without grudging or ostentation. Each has been willing to be anywhere, and do any 
work ; each has readily fallen into his proper place, and done the work which evidently 
belonged to him. Our lives have been prolonged ; some having been raised as from 
watery graves, and others rescued from the jaws of death. Working health has been 
granted. We have been zealously affected, and cheerful to labour, in the good cause. 
Though few, the labourers have been most suitable for every branch of the very mission 
in which we have been engaged : one eminently qualified for translating, who has 
effected much ; a doctor, who has saved lives in the mission party, and whose willingness 
to communicate has made some of us somewhat- skilful in the much-needed-here art of 
healing ; a printer, who has surpassed any tropical printing within our knowledge ; a 
builder, who commenced very desirable improvements in our habitations, and has given 
all commendable emulation and skill in the means of preserving and promoting health ; 
a man of good skill and ability in teaching, who set infant schools afloat, which is a 
most essential part of our work. We have also had efficient native agency from Tonga, 
and many Fijians, who have been able and willing to teach their countrymen. As yet 
we have been saved from violent persecution and opposition. Much preparatory work, of 
the utmost importance, has been effected ; grammars and a copious dictionary of the 
language have been prepared. A most excellent version of the New Testament has been 
translated and printed. A short system of theology has been prepared and printed, and 
long in circulation, and a much-enlarged edition is nearly ready for the press. Catechisms 

*Life of John Hunt, Missionary to the Cannibals of Fiji. By Geo. Stringer Rowe. 
Eleventh thousand. 



VIWA AND MBAU. 443 

and other books have been printed, and part of the Old Testament has been translated. 
Institutions have been established for native teachers. Infant and adult schools are 
carried on. Fiji has been aroused to an amazing extent, and these degraded, ignorant, 
and grossly wicked people have been startled into thoughtfulness. A spirit of uneasiness 
is felt. Their thoughts trouble them. Christianity has infringed upon much precedent 
and settled practice. It has broken up fondly-cherished interests. They have heard of 
the mighty conquests of Christianity ; they witness its rapid progress, and are ready to 
exclaim, ' We know that the Lord hath given you the land, and all the inhabitants of the 
land faint because of you.' Some are saved as specimens of what religion can effect. 
Some of the rulers have believed; some influential men have turned ; polygamy, which is 
deemed all-important, necessary, and profitable, has been abandoned in some instances. 
The Gospel has gone to many hearts, and is the power of God to their salvation : being 
pardoned and regenerated, they are 'living epistles/ effective everywhere, but much 
more so in unlettered Fiji. ' Now thanks be unto God, which always causeth us to 
triumph in Christ, and maketh manifest the savour of His knowledge by us in every 
place.' " 

After Mr. Hunt's death, Mr. Calvert, after nearly ten years' ser- 
vice at Lakemba, remained in the Viwa circuit, having Mr. Lyth as 
his colleague, for one year. He had visited this part before, and 
several of the Mbau chiefs had been in the windward islands dur- 
ing his residence there, so that he was not a stranger to the 
character and wants of the station. He had long been acquainted 
with Thakombau, and had felt peculiar earnestness of desire for 
the conversion of this proud and terrible chief. Being impressed, 
in reading Young's " Suggestions for the Conversion of the World," 
with the recommendation to select some one individual as the sub- 
ject of special prayer, he early fixed upon Thakombau, and begged 
the Lakemba Christians to join with him in his intercessions for 
the chief, to whom, as opportunity served, messages were sent. On 
one occasion Thakombau remained for several weeks at Lakemba, 
during which time the missionary was diligent in exhortation and 
reproof. Messrs. Cross, Hunt, Lyth, and Watsford, had all tried 
hard to give light to this remarkable man : his reverence for heathen 
institutions was evidently lessened ; and, on one occasion, he had 
even dared to threaten a priest of more than ordinary sanctity who 
was said to be the shrine of a powerful god, and that, too, at a 
time when he was inspired. 

No wonder that, on his being appointed to Viwa, Mr. Calvert 
should turn with special interest to Mbau and its powerful king. 
A great difficulty, however, was in the way. On arriving in the 
islands the missionaries had found it necessary to conciliate the 
chiefs and people, and obtain a safe dwelling among them, by 
the liberal distribution of presents. The practice, which thus began 
with necessity, had been continued in compliance with the shame- f 



444 MISSION HISTORY. 

less importunity of the chiefs, until it had grown into a burden- 
some tax, and placed the missionaries upon a false footing, by 
endangering their spiritual influence over the people, while they 
gained a power only bought by gifts. Among the people them- 
selves the presentation of a gift without an equivalent in return 
was an acknowledgment of inferiority and subjection, whence 
arose another important reason why a clear understanding 
should be established in this matter. Whatever of labour or 
supplies the missionaries had received from the people, they 
had always paid for ; and there was no actual necessity for 
their doing more. Mr. Hunt's kind heart had led him into diffi- 
culty in this respect, and he was renowned among the natives 
for his liberality ; so that Thakombau once said of him, "He is 
ready to give when he can ill spare the article we beg. He is a 
kind man. But the missionary at Lakemba gives you such a 
preachment and lecture when you beg of him!" The chief did 
nbt know that this missionary had urged Mr. Hunt not to be so 
lavish in his generosity, and that he was now coming to Viwa with 
the resolution of abolishing the system of promiscuous giving. 
Had he been aware of this, he would have 'shown more reserve in 
welcoming him to his neighbourhood than he did. When the mis- 
sionary's goods arrived from Lakemba, Thakombau went on board 
the Wesley, accompanied by Mr. Calvert, who, according to esta- 
blished custom, as a new comer, presented the chief with an offer- 
ing of property from the district he had left, consisting of two large 
wooden bowls, a bale of sinnet, and two China pigs. These were 
received very graciously : but on their way to the shore Thakom- 
bau was compelled to listen to one of the lectures he dreaded so 
much. It was the first step towards the intended reformation, 
and was after this fashion : " I have come to reside with you. I 
left England originally with one object, and for that alone I have 
come to live with you in this part of Fiji. My one great object is 
to have you saved from your sins here, and their dreadful conse- 
quences in the next world. God has mercifully provided a Saviour, 
who can save you and make you happy. You consider it import- 
ant to accumulate property ; to be honoured and feared by many ; 
to have many wives ; to be a great warrior : but you also consider 
the religion we teach to be true and valuable. Some of the things 
you value are sinful and injurious. Religion is supremely import- 
ant and desirable, even to you. You cannot possibly be right with- 
out it ; but when you obtain and practise the religion of Christ you 



VIWA AND MBAU, 445 

will be happy. My one concern will be to lead you to obtain reli- 
gion : so you may expect, in all our intercourse, that I shall labour 
for this. Another and inferior matter I shall gladly attend to. I 
have brought medicines from England, and have gained some 
knowledge of diseases and their remedy, and shall have pleasure 
in relieving you of pain when I can, that your life may be prolonged 
for repentance, prayer, and the service of God. While this is. the 
only object I have in view, I am aware that you are destitute of 
many articles which we have in England, and which would increase 
your comfort. Some of these I can obtain for you by writing to 
my friends in England. I shall be glad to do so, as I should like 
to see you improved and raised in temporal matters. Only, when 
I send for goods I have to pay for them, and you must pay for 
whatever I obtain for you. We give our time and energies for your 
salvation ; but we have not come to supply you with worldly riches. 
Yet, if you will pay for what you require, we will try to obtain use- 
ful articles for you." Thakombau listened complacently, soothed 
by the present just given, and said he was glad to know the right 
plan, and should like to be informed of what was expected in pay- 
ment for any articles he might hereafter desire. A decisive and 
important step was thus taken, which made it easier to resist the 
perpetual begging of smaller people. Yet, in many cases, it was 
still hard to refuse ; for the natives were such accomplished and 
judicious beggars, never asking but when they saw a good oppor- 
tunity. Nevertheless, though it was still necessary to make occa- 
sional presents, the more reserved plan was found to answer ; for 
the people learned to value what they worked or paid for, and 
gained self-respect in being rid of a system which pauperized 
them. 

The purpose which the missionary declared to Thakombau he 
strove to carry out, and made unwearied efforts to arouse the con- 
science of the king, and apply to it the truth of the Gospel. On 
his frequent visits to Mbau he always sought an interview with 
the chief. Sometimes he found him in a bad temper, or engaged, 
or indisposed to listen to religious matters. Other houses were 
then visited, and the bures, or temples, for the purpose of religious 
discussion. If the king was still found to be in an unpropitious 
mood, the delay was extended, so as to secure, if possible, the com- 
munication of some truth. Often these visits were returned, when 
Thakombau would seek a private interview with the missionary in 
his bedroom, or little study, and converse for hours, generally 



446 MISSION HISTORY. 

starting such objections as would bring out the strongest arguments 
against the heathenism of Fiji, which arguments, on leaving, he 
would use in opposing his own priests and chiefs. Whatever other 
effect was produced upon Thakombau, it was certain that his oppo- 
sition to the Lotu was restrained ; and this was no small good. 
No chief had ever held such extended and formidable power, or 
had amassed such great stores of war-material, as this king of 
Mbau : for king he really was, although his old father, Tanoa, still 
lived, but without taking the lead in the government. The influence 
of the son's ambitious and clever policy, backed by his vigour of 
action, was acknowledged in many and even distant parts of the 
group. The power thus wielded was purely despotic ; and the 
people were forced to supply native produce, chiefly cocoa-nut oil, 
in payment for the foreign property which the great chief procured 
from the vessels visiting Fiji. Sometimes the tuns were partly 
filled with water ; but a pump-test discovered the cheat, and 
brought upon the disconcerted defaulters a heavier levy than before. 
Thakombau saw clearly enough, from what he knew of Christianity, 
that its spread would interfere with all extortion and injustice ; and 
therefore, for policy's sake, he refused to give it open sanction. 

A quiet permission had been yielded to some in Mbau to become 
Christian, and among these were some of the chief women. But as 
their number grew the chiefs became alarmed, and the public ser- 
vices were prohibited. The old superannuated king, Tanoa, was 
more favourable, and allowed services to be held at Sembi, a settle- 
ment on the mainland near to Mbau, where some of his own women 
resided. The missionaries went here regularly from Viwa on the 
Sabbath, and took Mbau on the way home ; so that, though they 
might not have public worship, they could, by appearing in their 
Sunday costume, at least remind the people of the religion which 
kept every seventh day holy. 

After the usual service at Sembi, on the 22nd of October, at 
which Ko na Malo, sister of the King of Rewa, and a chief wife of 
Tanoa, was present, a foreigner, who used to provide food for the 
missionaries when they came to preach, told Mr. Calvert that he 
had something strange to tell him about this lady. The missionary 
feared that she had been doing wrong ; but was relieved by finding 
that the strange affair was, that the lady had been found kneeling 
on a hard stone on the beach, far from any town ; and that this 
man had heard her, long before he reached the place, praying 
earnestly to God. This has been from the beginning a common 



VIWA AND MBAU. 447 

thing with the converts, to get away into the bush, or on the reef, to 
pray alone with their Maker. 

On the 31st of October Mr. Lyth started in the Wesley, to 
visit the distant parts of the circuit, and the island of Rotumah. 
He first sailed to the large and populous island of Kandavu, where 
he found a teacher and eleven members, and baptized eleven per- 
sons, some of whom gave good evidence of sound conversion. Nan- 
dronga, a town at the head of a large district on the south-west of 
Viti Levu, was next visited. Lua, the principal chief, had already 
become Christian, and Mr. Hunt had promised him a teacher. A 
valuable Tongan teacher at Ono was sent for, to undertake this 
distant and difficult station. He was to be accompanied by a 
Fijian, of whom Mr. Hunt, shortly before his death, said, " Ay, 
poor Benjamin ! I brought him here a poor afflicted lad. I was 
sailing in the Viwa canoe with the Viwa people. We could not lay 
our course, or reach any place that we considered safe. Night 
came on, and we were obliged to put in at a village. The people 
at the towns on each side of us were enemies to Viwa. I then 
wondered why we had to put in at such a dangerous place. Since 
then I have seen the design. It was the Lord's doing, for us to 
bring that afflicted lad away, that he might hear the Gospel, be 
saved, and prepared for our work at Nandronga. He has got on 
wonderfully." Already this young man had been preaching with 
zeal and power at Viwa and other places. Previous to the depar- 
ture of the two teachers with Mr. Lyth, the missionaries assembled 
to commend them to God in prayer. They were afterwards left 
under the care of Lua, whom Mr. Lyth describes as being " a kind, 
intelligent, and particularly modest man, who showed himself very 
zealous to recommend to others the religion he had embraced/' 
Mr. Lyth then visited the north-east coast, and found at Nakoro- 
tumbu thirty-seven members. He married the two head chiefs, and 
found the congregation large and attentive. At Nairara he found 
the chief a professed Christian, but a polygamist, and careless about 
religion. The cause, of course, was low. The teacher had been 
nobly faithful. Food being scarce, he and his family had often 
starved on one slender meal a day ; and, in one instance, when he 
had gone out in search of food, his family had eaten nothing for 
two days. Yet he would not leave his charge. Natokea, a town 
high up on the rocky sides of a mountain, was visited by Paul Vea, 
who found ten persons that worshipped the Lord. The poor peo- 
ple heard him gladly, and six more were added to their number. 



448 MISSION HISTORY. 

They were anxious for a teacher. Their chaplain was a hump- 
backed lad, who conducted family worship every morning and even- 
ing* His anxiety to hear the Gospel led him, when the nearest 
teacher-was from home, to go to a village eight miles distant, to hear 
the Gospel preached on the Sabbath day. Paul was delighted with 
this youth, " well reported of, J> and gained the consent of his mother 
to have him at Nakorotumbu, that he might learn to read, and be 
under Christian instruction. Mr. Lyth next visited Rakiraki, a place 
famous for being the residence of the notorious cannibal, Ra Undre- 
undre [p. 181]. Thence he went to Mba, the last station on this 
coast, and then sailed to Rotumah, a solitary island, three hundred 
miles north of Fiji, where the ".work was carried on in a cheering 
way by native teachers. 

At the beginning of 1849, in spending the Sabbath at Mbau, after 
preaching at Sembi, Mr. Calvert was pleased to find that Thakom- 
bau had ordered that a feast appointed for that day should be 
postponed till the Monday. It was evident that instruction was 
beginning to tell on the chief. If lotu people were at hand, he 
generally wished them to ask a blessing on the food before him, 
and sometimes bowed his head. He would even reprove chiefs for 
speaking against Christianity, saying that it was " the one true 
thing in the world." He warned the priests that their occupation 
would soon be gone, encouraged some of his women to continue 
religious, and reproved professed Christians whose conduct was 
inconsistent. 

Greater intimacy with the Mbau people proved their superiority 
to the rest of Fijians ; and, while it marked them out as the domi- 
nant tribe, showed how wise had been the selection of this dialect 
for the translation of the Scriptures. 

The people generally evinced a desire to hear about religion, and 
received the missionary with kindness. Hearing that a woman 
was near death, having, as the people said, been struck by an 
offended god, Mr. Calvert, accompanied by Ngavindi, the chief of 
the fishermen, and his priest, went to visit her, and found the house 
full of people. The poor creature had not spoken for eighteen 
hours, but was quite warm, with a regular pulse. Mr. Calvert in- 
quired for her husband, who was sent for. He came well dressed 
in a large piece of white native cloth, and a piece of coloured stuff 
tied round his body, for his strangling cord. On his head he had 
a red comforter, and in his hand a pine-apple club. On being asked 
why he was thus decked out, he replied, " In order to die with my 



VIWA AND MBAU. 449 

wife, sir ! " The missionary said, " The age for such deeds of 
darkness is past here. You must not be so foolish, nor yet so faint- 
hearted, as to refuse to live, that you may remember and mourn for 
your wife, and attend to her grave." He persisted in his purpose, 
saying, " I shall die, sir. If I live I shall be a ruined man, without a 
friend ; and I shall not have any person to prepare my food. And, 
seeing that the report has gone forth to you gentlemen that I have 
resolved to die, die I must ; and should no one consent to strangle 
me I shall leap from a precipice." Mr. Calvert, having inquired 
into the case, gave the best remedy he had at command, — a large 
dose of cocoa-nut oil. The husband supported his speechless wife, 
and said, "Ay, you perhaps think you'll die alone ! No, no ! we 
will both go together." This man was a priest, and on being asked 
by the missionary whether he had said that his wife was struck by 
a god when he was inspired, or as an ordinary mortal, he replied 
that he only supposed such to be the case. The oil produced a 
powerful effect speedily, and the woman revived. This is but one 
of many instances in which the administering of medicine gave 
the missionaries the opportunity of exposing the falsehood and 
foolishness of heathenism, and dispensing the blessings of the 
Gospel. Before Mr. Calvert left Fiji this same priest lotued, and 
presented him with his sacred drinking-bowl. 

During this year Mr. Lyth was in great danger from a violent at- 
tack of dysentery, accompanied with fever. For some time death 
seemed inevitable ; but the servant of God was greatly blessed, 
and awaited his change with undisturbed composure. The mis- 
sionaries, however, were not thus to have sorrow upon sorrow ; and 
the valuable life of their brother was spared. 

Whatever good had been accomplished at Mbau, the mission- 
aries had yet to feel that the old-established evils of Fiji were not 
to be easily destroyed in this their stronghold. The Mbutoni tribe 
are rovers, spending much of their lives on the sea, and owning 
the dominion of Mbau. After a longer absence than usual they 
had lately returned, bringing a large offering to the king of Fijian 
property, the fruits of their buccaneering. To entertain such pro- 
fitable guests in good style, human victims must be obtained, and 
two youths were accordingly entrapped and killed. But the honour 
of Mbau must be maintained, and in this honour one man, in par- 
ticular, felt that his own was involved. This was no other than 
Ngavindi, the chief of the fishermen, and official purveyor of 
material for cannibal feasts. Ngavindi had held a good deal of 

• 29 



450 MISSION HISTORY. 

intercourse with the missionaries, and seemed to allow the truth of 
their teaching ; but now they were both away at the district meet- 
ing at Mbau, and the Mbutoni guests had already been some weeks 
at Mbau without being honoured with the customary banquet. So 
Ngavindi summoned his people and priests, and got several canoes 
afloat. " We shall lose," said he, " our renown. We shall not be 
dreaded or fed. We have provided no food for the visitors. We 
must go to it in earnest. We will seek for enemies to Mbau. If 
we cannot catch any enemies we will kill some who are friendly ; 
and if we cannot get either friends or enemies, some of ourselves 
must be strangled. Otherwise, we shall be disgraced for not doing 
what is our special work. Others are procuring : we must have 
some human beings." The priest promised success, and was 
threatened in case of failure. The expedition started, and brought 
up their canoes, with the ends covered with green leaves, under 
some mangrove bushes ; and there the wretches waited for any 
hapless beings that might come near. Presently a company of 
women was seen approaching the sea. The attack was made, and 
fourteen of the poor creatures were seized ; one man who was with 
them being killed on the spot. The news of the capture reached 
Mbau the day before the canoes, and great was the rejoicing. The 
place was all excitement, and the people flocked together to greet 
the approaching fleet of death. The report soon crossed over to 
Viwa, and reached the mission-house : " Fourteen women are to 
be brought to Mbau to-morrow, to be killed and cooked for the 
Mbutoni people." Mrs. Calvert and Mrs. Lyth were alone with 
the children. Their husbands were many miles away on another 
island. The thought of the horrid fate that awaited the poor cap- 
tives roused the pity of those two lone women. But what could be 
done ? Every moment was precious. Amidst such fiendish excite- 
ment it would be a desperate thing for any one to venture into Mbau 
for the purpose of thwarting the bloodthirsty people. Those two 
noble women determined to go. A canoe was procured ; and as they 
went poling over the flat they heard, with trembling, the wild din 
of the cannibals grow louder as they approached. The death- 
drum sounded terrible, and muskets were fired in triumph. Then, 
as they came nearer, shriek after shriek pierced through every other 
noise, and told that the murder was begun. Fear gave way to 
impatience at that wild warning, and the Englishwomen's voice 
urged the labouring boatmen to make better speed. They reached 
the beach, and were met by a lotu chief, who dared to join them, 



VIWA AND MBAU. 45 1 

saying, " Make haste ! Some are dead ; but some are alive ! " 
Surrounded by an unseen Guard which none might break through, 
the women of God passed among the blood-maddened cannibals 
unhurt. They pressed forward to the house of the old king, Tanoa, 
the entrance to which was strictly forbidden to all women. It was 
no time for ceremony now. With a whale's tooth in each hand, 
and still accompanied by the Christian chief, they thrust them- 
selves into the grim presence of the king, and prayed their prayer 
of mercy. The old man was startled at the audacity of the 
intruders. His hearing was dull, and they raised their voices 
higher to plead for their dark sisters' lives. The king said, 
" Those who are dead are dead ; but those who are still alive shall 
live only." At that word a man ran to Ngavindi, to stop his 
butchery, and returned to say that five still lived ; the rest of the 
fourteen were killed. But the messengers of pity could not leave 
their work unfinished. They went to the house of the murderer, 
and found him sitting in state, in full dress, but evidently very 
uncomfortable. He winced under the sharp rebuke of the 
missionaries' wives, and muttered something about his friendliness 
to the Lotu. Even in cannibal Mbau all did not consent to the 
deed of darkness. Thakombau's chief wife and Ngavindi's wife 
had already secured the life and liberty of two of the victims ; and 
when Mrs. Calvert and Mrs. Lyth left, there were others who 
blessed them for their work of love. What the doing of it cost 
those intrepid hearts none may know : but their deed stands in 
this record above all praise. " They have their reward." 

In August, 1849, the missionaries greatly enjoyed the visit of 
H.M.'s ship Havannah, under the command of Captain Erskine. 
In visiting the windward islands first, the officers had been struck 
by the beneficial results of Christianity, and the generally well-to-do 
appearance of the people ; so that, when they reached the other 
side of the group, their faith was more than shaken in the horrible 
accounts they had heard of the customs of the natives, and a 
delicate hint was given to the missionaries about exaggerated 
statements. Captain Erskine writes : " We had just sat down to 
tea at Mr. Lyth's, when Ngavindi, the chief of the Lasakau, or 
fishermen, and the one next in importance to Thakombau, walked 
in, having crossed from Mbau, to inquire if the missionaries had 
received any news from Ovalau, accounts having reached the 
capital of the arrival of a ship at Levuka, with a crew of a 
thousand men. The chief was apparently under thirty years of 



452 MISSION HISTORY. 

age, of very fine figure and proportions, and altogether of pre- 
possessing appearance. His face was painted red ; and the chiefs 
white gauze turban covered his large head of hair. He wore no 
covering but the ordinary wrapper, but had a boar's tusk, nearly 
circular, suspended from his neck ; and he carried a large flat- 




Ngavindi. 

headed club, well battered, as if by service, about the blade, which 
was daubed with red ochre. He took his place with perfect ease at 
the table, being kindly received by Mr. and Mrs. Lyth, who pre- 
sented him to us. His manners were modest and gentle ; and he 
left us even more pleased with him than we had been with Tui 
Levuka." Here was a good opportunity of showing how the general 
appearance of the people belied their true character. This chief 
was all that Captain Erskine described, and the missionaries 
had received many valuable favours from him. But the captain 
was greatly astonished when he heard of the part which this man 
of " modest and gentle " manners took in the horrible tragedy, a 
few days before, on the visit of the Mbutoni people to Mbau. 

The next day the missionaries took their visitors to Mbau, to the 
large temple, and showed them the stone, all bloody with recent use, 
where the heads of multitudes of victims had been dashed, when 
presented to the god. Captain Erskine's account of the visit is 









fiftilii'SlB 




H »f 












piiii ii 


liil9i 


is 


1 3 






jiS ■■■■; Ml 


^fris^ii 








¥;':■' It h'II 


■^?^ 


liSPflp: 


Ifl I 






1 s I'- 'i 


pigK 










* ■/ ' „* * a- 






» 






*~ . ' ^ip 


: "v^ '4 




w 








llife ^jg 


F 




3 


/ m 




||fe : l|jp^^ 


ii 


MWWbl « 

9^8''''' 
■Hi 


"3 

«j 

> 

o 
<u 

PQ 


i Pi ^^St^S 




• -. ili 




jffinW&f '■ 






* • ' "'SI m 


.; ''TjJTfxJff 








ill 21 

* !i f* 


■ - ^*' .r* **-"** 












III! 


Mr 








!jM jtwRMMH 


iii'i' 

Ira- 





VIWA AND MBAU. 455 

interesting. Speaking of the temple, he says : " The building stood 
on a raised platform, and was surrounded by a few trees of graceful 
foliage, under one of which lay the large wooden * lali/ or sacred 
drum, beaten at festivals and sacrifices ; and overshadowed by 
another was the place where the bodies of victims are dedicated to 
the kalou, or evil spirit, previous to their being handed over to those 
who are to cook them for the banquet. The lower branches of the 
tree had evidently been lately cut away to the height of eight or ten 
feet from the ground ; and we were told that this had been done 
after the reduction of Lokia, a town belonging to Rewa, a few 
months before, when a mound of no fewer than eighty corpses, 

slain in battle, had been heaped up on the spot." " We came 

at last upon an irregular square, on which stood a building, pro- 
bably one hundred feet long, the ' strangers' house/ still occupied by 
the Mbutoni people, and we entered it by a door in the centre. 
The interior struck me at first as resembling the lower deck of a 
ship of war, there being a passage down the centre, and the fami- 
lies living in separate messes on either side ; divided, however, from 
each other, in some cases, by partitions of coloured native cloth. 
We met the usual welcome from the people who happened to be 
there, and several of them followed our party out, through an op- 
posite door to that by which we had entered, to a small level space 
between the back of the house and the hill, which rises somewhat 
abruptly behind. The first objects of interest to which our atten- 
tion was called by these strangers, as if to vaunt the goodness of 
their reception in the capital, were four or five ovens, loosely filled 
in with stones, which had served to cook the human bodies pre- 
sented to them after the payment of their tribute. They certainly 
did not understand the expressions of disgust which rose to our 
lips ; for, leading us to a neighbouring tree, they pointed to where, 
suspended from the branches, hung some scraps of flesh, the remains 
of the wretched creatures slaughtered to satisfy the monstrous ap- 
petite of these fellows, who had not even the miserable excuses of 
enmity or hunger to" plead for their fiendish banquet." 

The visitors had come to Viwa strongly disposed to doubt what 
had been told of the horrors of Fijian cannibalism ; but, writes 
Captain Erskine, " a very short acquaintance was necessary to un- 
deceive us." Thoroughly convinced now of the real state of the 
case, the English party approached the house of the chief. The 
visit is thus narrated by Captain Erskine. The description of the 
chief has already been quoted at p. 92. 



456 MISSION HISTORY. 

"We arrived at last at the residence of Thakombau himself, and here we were received 
with much ceremony. An entrance having been cleared for us through bundles of native 
cloth, immense coils of cordage, and other articles, the produce of the late visit of the 
Mbutoni tribe, the chief himself— the most powerful, perhaps, of any in the Pacific, and 
certainly the most energetic in character — was seen seated in the attitude of respect to 
receive us. He rose, however, as we entered, seeing that it was expected, unfolding, as 
he did so, an immense train of white native cloth, eight or ten yards long, from his waist, 
and invited me to occupy the one chair he possessed ; the others taking their seats on rolls 
of cloth, or, like the natives, sitting cross-legged on the floor. The missionaries said he 
was a little agitated with the prospect of an interview, but I confess I did not discover it. 
Not far from him sat his principal and favourite wife, a stout, good-looking woman, with 
a smiling expression, and her son, Thakombau's heir, a fine boy of eight or nine ; and he 
was surrounded at a respectful distance by a crowd of crouching courtiers." 

At this interview Captain Erskine delivered an address to the 
chief, and Mr. Calvert interpreted. Cannibalism was denounced in 
terms of horror and disgust, and the king was urged to listen to 
the missionaries, and show his good intention by prohibiting all 
cannibalism at the approaching visit of the Somosomans, on which 
occasion it had always been customary to destroy an unusual num- 
ber of human beings. It was intimated that if these things were 
heeded, Fiji might, like Samoa, be favoured with the presence of a 
British consul. The whole address was listened to respectfully, and 
acknowledged by a suitable reply. 

The party next visited Ngavindi' s quarter of the town. Captain 
Erskine's narrative continues : — 

"As we approached his door, a party of men were engaged in taking out of a hot stone 
oven, constructed on one side of the pathway, a whole pig, intended for our entertain- 
ment ; and as we entered the house, a clapping of hands proclaimed that the chief had 
that moment finished his draught of yanggona. This party was evidently met to receive 
us, and we were soon seated in the centre of the circle, with Ngavindi, painted, and in 
full dress, with a flowing train, differing from Thakombau's in being of divers colours ; 
and his principal wife, a pretty young woman, attended by several handmaidens, the dress 
of all the women being a decent petticoat. The pig was then brought in and presented to 
me ; and having been, by my desire, cut up vaka-Fiji, or in Fijian fashion, portions were 
handed round, together with excellent yams, on banana leaves and flat pieces of wood. 
Being asked how the rest was to be disposed of, I begged those present to accept of a 
quarter, and desired the remainder to be sent down to the barge's crew. I heard after- 
wards that our men, having some suspicion that all was not right, had thrown it over- 
board ; but we, who had had ocular proof of its identity, had found it tender, juicy, and 

well-flavoured." "It was now time to repair to our second feast at Thakombau's, 

which consisted of a pig, not baked in the native oven, but cut up and boiled in an iron 
pot, similar to those used in boiling the trepang. The broth, or greasy water, was first 
handed round, in cocoa-nut shells, and required an effort to swallow ; but the pork was 
excellent, and was served with yams in a very cleanly way on banana-leaves, as at Nga- 
vindi's. The chief hinted that some rum, which he had been quick enough to notice in the 
barge among our men's provisions, would be an acceptable addition ; but I discouraged him, 
saying, that with us rum was reserved for the common people, — an argument which 
silenced him, although he seemed hardly to believe it." 

On the following day Thakombau and Ngavindi accompanied 



VIWA AND MBAU. 457 

Captain Erskine to the Havannah, lying at Ovalau, twenty-five 
miles distant. Thakombau enjoyed his visit much. In going over 
in the barge he conversed with Mr. Calvert freely about the captain 
and officers, asking if they knew what he said. Mr. Calvert told 
him that they did not know anything of the Fijian language ; but 
that his interruption during the captain's address on the preceding 
day, when he made an unseemly remark, had been noticed. When 
Captain Erskine had pressed him sorely on cannibalism, he said, 
" You foreigners have salt beef to eat when you sail about ; we 
have no beef, and therefore make use of human flesh." The 
reference to this in the ship's barge confused him ; and he begged 
the missionary would make an apology for the improper remark, 
and explain that the custom of eating men had been adopted and 
carried on by their fathers ; but that they, of the present age, knew 
better, and would renounce it wholly. 

While the chiefs were on board, a target was placed on a rock 
about eight hundred yards from the ship, and was soon knocked 
to pieces by the guns. The marines were sent on shore with two 
field-pieces, and a specimen of bush-ranging was exhibited. Two 
bomb-shells were sent over the hills, and burst with precision. All 
this astonished Thakombau, who was much excited, and said, 
"This makes me tremble. I feel that we are no longer secure. If 
we offend these people, they would bring their ship to Mbau, where, 
having found us out with their spy-glasses, they would destroy us 
and our town at once." Captain Erskine was most desirous to 
avoid everything that was likely to produce an unfavourable im- 
pression on the minds of the chiefs and people ; and his best exer- 
tions were made to impress them with the horror of their practices. 
Having gained the chiefs attention, he again requested him to 
avoid feeding the Somosomo people with human flesh on their 
anticipated visit ; and besought him that, at the death of his 
aged father, which could not be far distant, no one might be 
strangled. While he consented to the former request, he said that 
he could not promise the other. 

A good effect could not fail to be produced by such an officer 
backing the long-continued remonstrances and efforts of the mis- 
sionaries. Captain Erskine mentions the influence which Mr. 
Calvert had already acquired over the chief, "by the most up- 
right and judicious conduct on his part. Without giving in for 
a moment to any of the chiefs improper or unreasonable 
desires, or attempting to natter his vanity, he seemed, on the 



45 8 MISSION HISTORY. 

contrary, to lose no opportunity of administering a reproof or 
expressing disapprobation when any occasion occurred to call 
for it, treating the chief at the same time with the respect due 
to his station, and affording him no pretext for an accusation of 
arrogance or undue interference. I remarked, with great pleasure, 
that, in addressing Thakombau, Mr. Calvert always made use of 
the term Saka, 'Sir/ a piece of courtesy as creditable to him as a 
gentleman and minister of religion to pay, as satisfactory to the 
chief to receive. The ultimate success of such a course of policy, 
if pursued by all the members of the mission towards a race attached 
to their chiefs and fond of ceremonious politeness, and at the same 
time of a strong and discriminating intellect, seems certain, and 
must effect a great improvement, in the course of a few years, in the 

habits and civilization of this people." "I have more than 

once alluded, in my journal, to the judgment displayed by the 
missionaries in dealing with this people, which has had the effect of 
inspiring a habitual feeling of respect towards them." "It- 
would be a waste of time to dilate on the disinterestedness of the 
motives which have impelled men to face the horrors and dangers 
to which the missionaries are exposed among the Fijis, or on the 
zeal, courage, and moderation with which they fulfil their self-imposed 
duties ; nor could even those who deride their motives refuse to 
acknowledge that, without any reference to the question of religious 
truth, the effect of their residence and exertions has been to give 
a general feeling of confidence in the ordinary intercourse between 
the natives and foreigners, laying the foundation of a most exten- 
sive and valuable trade with these productive islands." 

During the next month another of HM.'s ships, the Daphne, 
visited Fiji, from the Pacific station. The commander, Captain E. 
G. Fanshawe, made special effort to bring the Rewan war to an 
end. He also followed up Captain Erskine's attempt to dissuade 
Thakombau from complying with custom, which would require the 
strangling of so many at his father's death. His letter to the chief 
is here given : — 

" Being now about to leave the Fiji Islands, I am led by an earnest desire for their 
welfare, and also by a sincere esteem for yourself, to address a few words to you in the 
language of friendship. These beautiful islands have been until now the scene of the 
grossest impostures and the most degrading superstitions that have ever disgraced man- 
kind ; leading, in their results, to practices in which treachery and murder are stepping- 
stones to the gratification of the vilest passions and appetites. No people ever did, or 
ever will, become great or honourable whilst sunk in so profound a depth of ignorance and 
crime ; and it is because I know you to be far too intelligent to be deceived by the flimsy 
superstitions which surround you, that I would intreat you, for the good of your country, 



VIWA AND MBAU. 459 

to use your powerful influence in stopping those abominable cruelties which disgrace it, 
and which cannot be thought of without disgust by any enlightened mind. I am confi- 
dent that you cannot contemplate the kidnapping of unoffending women and children, to 
supply a cannibal feast, nor the murder of a wife on the death of her husband, without 
shame for the cowardice of the former, and for the folly of the latter, as well as for the 
cruelty of both. Depend upon it, such practices cannot last ; and great will be the 
honour acquired by that chief who has the courage to oppose them. There is one man, and 
only one man, who can effectually do this ; and that man is yourself. I would say to you, 
therefore, do not leave for another the opportunity which has fallen to your lot of confer- 
ring so great a blessing upon your country. Let it be seen that cowardice and cruelty are 
no longer to be forced upon your people by a gross and ridiculous superstition. They are 
an industrious and intelligent people : let them be protected and encouraged, and they 
will become great and prosperous ; how much greater will be the ruler of such a people ! 
These few words have been written in the spirit of friendship : they are intended to pro- 
mote the real welfare of your country, and your own true dignity and honour. I there- 
fore trust that you will give them your serious attention. I will conclude with a request, 
which I make because I think it will in a very great degree forward those objects : — We 
must expect that in a short time your father will be numbered with the dead. According 
to a horrible practice to which I have alluded, many women of his household would be 
murdered in cold blood on this melancholy occasion. Let me ask, as a personal favour, 
that you will interpose your authority to save these poor women from becoming the 
victims of such atrocious superstition. I beg their lives at your hands, and I earnestly 
hope that your compliance with my request will be one step towards the happiness of Fiji. 
That Fiji may be blessed, and that you may be truly great, is the sincere wish of your 
true friend." 

The visits of these ships of war, the commanders of which so 
greatly helped the missionaries in their work, were of incalculable 
advantage. Captain Erskine, after leaving the islands, wrote to the 
missionaries and to the chief, and sent Lieutenant Pollard, with a 
war schooner, to pay another visit. The lieutenant kindly conveyed 
one of the mission families to another station, and interfered with 
prompt energy to prevent a fight and cannibal feasting during that 
visit of the Somosomo people which had been so much dreaded by 
the missionaries. The decisive measures adopted, though not en- 
tirely successful, greatly diminished the customary amount of blood- 
shed and cannibalism on that occasion. 

This year Mr. Calvert made the visitation tour in the Wesley. 
At Nakorotumbu things were discouraging. At Nairara nine per- 
sons were baptized, and the priest was married during this visit. 
The district was wasted by war, which had destroyed the crops ; 
and the sites of several towns lately burnt were pointed out. After 
an uneasy night in a house exposed to attack, Mr. Calvert started 
for Natokea, and, with much fatigue, reached the town, high up in 
the mountain, among craggy rocks, and overhung by steep cliffs. 
Here he found "the hump-backed boy of Nakotea" sick, and baptized 
him, being greatly pleased with his earnestness. The people peeped 
over the rocks, but seemed afraid to come near ; but they were at 



460 MISSION HISTORY. 

last gathered together, and listened to the missionary. After this 
he again joined the Wesley, and sailed to Mba, where he found the 
teachers suffering and labouring, but without much success, as the 
principal lotu chief still continued a polygamist. About noon, Mr. 
Calvert started for Mbulu, the town of the head chief, Vakambua, 
on a good diy road and under a scorching sun. On the journey he 
passed an unusually large yam-bed, a mile and a quarter long, 
which had a rich appearance. The yams were of a sort peculiar to 
Mba, called vurai, and come in season four months before the com- 
mon kind. Their cultivation also is peculiar, as several successive 
crops are grown on the same land. The path lay through a rich 
plain of great extent, intersected by several tidal rivers, which 
sometimes overflow and add to the fertility of the land. After a 
few miles' walking, the missionary had to pass over a bridge two 
hundred yards long, through mangrove bushes skirting the town, 
among which the water flowed at high tide. Mbulu is built in a 
swamp surrounded with mangroves, which form a good protection 
from hostile attack. The houses are of an inferior kind, — square, 
with conical roofs. Mr. Calvert waited to have an interview with 
the chief, who with his people was out planting. He was received 
respectfully, but was forbidden to enter a temple, because, as he 
heard afterwards, no person might pass the door until a foreigner 
had been killed to revenge the death of one of their chiefs, who had 
been shot some years before by an American trader. A fortnight 
before this visit twenty-three persons had been killed, and dragged 
to this town. These brutal cannibals could not wait until they 
reached home and the victims were offered in due order, but cut 
pieces off and grilled and ate them on the road. Afterwards the 
whole of the bodies were divided and eaten. On learning these 
things, the missionary felt thankful that he had passed safely from 
among such a people. 

At Namole was a chief named Ravato, who, with thirteen of his 
people, had long professed Christianity, and still remained faithful 
according to his knowledge. He gathered a congregation of about a 
hundred persons in the open air, to whom Mr. Calvert declared the 
Gospel. Slender as was the acquaintance of the chief with the reli- 
gion which he professed, yet it was enough to cause him to oppose 
the evils he at once practised. While he and some heathens were 
out fishing, a fishing-canoe was wrecked near, and the heathens , 
according to Fiji custom, wished to kill those who escaped ; but 
Ravato resolutely withstood them, saying that he was a Christian, 



VIWA AND MBAU. 46 1 

and that it was unlawful to take away life. After visiting an 
American barque, and holding intercourse with savages who had 
never before been within sound of the Gospel, he went to the island 
of Rotumah, and returned safely to Viwa. 

In January, 1850, a reinforcement arrived. The missionaries 
had appealed to the Wesleyans in' New South Wales for help, and 
these had replied by sending Messrs. W. Moore and J. G. Millard, 
with their wives, all of whom reached Viwa by the Wesley, on the 
23rd. On that day Mr. Calvert had arranged to try a missionary 
meeting, and had informed the white residents that they would now 
have an opportunity of doing something for the support of those 
missions to which they owed many advantages. Captain Buck, 
of the Wesley, presided at the meeting ; and he, the whites, and 
the missionaries contributed above ^30. The natives, too, made a 
collection, consisting of 76 mats, 44 baskets, 3 bows with arrows, 
7 pieces of sandal-wood, 16 fans, 62 very superior clubs, 1 pillow, 
31 spears, 11 hand-clubs, 4 ladies' dresses, 3 pieces of native cloth, 
5 water vessels, 4 combs, and 1 pig. With such an auspicious com- 
mencement the newly-arrived missionaries were much encouraged. 
The next day, on visiting Mbau, they had a glimpse of the darker 
side of Fijian life. They saw a cooked body ; the hands and feet 
of another cut off for cooking ; and the chiefs sister, whose nose 
had been cut off by her own brother, as punishment for unfaithful- 
ness to her husband. 

As yet, every effort to establish a station at Mbau had failed. 
The place was frequently visited, and Thakombau had promised to 
build a mission-house, confessing that Christianity was true, and 
would become universal in Fiji' ; but he must wait until peace was 
established by the conquest of all his enemies. Many of the people 
were becoming gradually enlightened and softened by what they 
heard from the missionaries. They perished in war, or by disease, 
yet none dared to take the decisive step. At last, at the end of 
January, a chief of highest rank, Na Yangondamu, the king's cousin, 
lotued. Mr. Calvert went to the king, and begged that the act of 
his relative might not be hindered. Thakombau seemed irritated, 
and said, " Why do you not wait patiently for a short time as I re- 
quested you, that I may settle my wars and become Christian, when 
all will follow ? But you will not wait, but go about here, and there, 
and everywhere, and talk, talk at a great rate ; and now actually 
one of our own family has become lotu. But he will not be followed." 
The king opposed the frequency of the missionary's visits from 



462 MISSION HISTORY. 

house to house, yet said, " Great is our mutual love ; so your body 
must be allowed to go about, and your tongue to move." 

At the end of February the hope of the fulfilment of the king's 
promise was again deferred by war. On the 28th he passed Viwa, 
with a fleet of a hundred and twenty-nine canoes, to attack Verata, 
the head town of an adjoining district, between which and Mbau 
there had been for years a fierce struggle. While this expedition 
was setting up fences, hoping to starve the Veratans into submis- 
sion, heavy rains fell, which compelled their return in a few days. 
On the Sunday the Christians at Viwa were disturbed, during 
worship, by the passing of the fleet with shouts and beating of the 
death-drum over one man who had been killed. The next day Mr. 
Calvert went to Mbau, and saw the cannibal oven just covered in. 
Hard by sat an old chief making a basket, as was supposed for 
the cooked flesh. He was either sulky or ashamed, and would not 
hold his head up, and all the people looked flat and miserable after 
their late drenching. Very soon a Verata chief came by night to 
Viwa, and besought Elijah Verani to intercede at Mbau for his 
people. On the 8th of March he and Mr. Calvert went across for 
this purpose, and begged Thakombau to spare the lives of the 
Veratans. He said to the missionary, " I know you are here to 
make our land right ; but do not interfere in this case : let me 
destroy this troublesome people, and we shall have rest." To Elijah 
he said, "You are no help to me now. Be no hindrance. Had 
you joined me in fighting, and desired peace, I should have granted 
your request. The reward of your not helping is the refusal of 
your request." The plea, however, was still urged, and, at last, the 
chief consented to spare the lives of the Verata people, on condi- 
tion that they would all remove to Viwa, and let their town be 
burnt. This was agreed to, and the day of removal fixed. Elijah 
borrowed three large canoes of the chief, and several small vessels 
of foreigners ; but when the time came the people refused to leave. 
On the 26th of April the Mbau army burnt Verata, and killed about 
nine persons, the rest escaping to the neighbouring town of Naloto. 
The king was elated by this achievement, which his predecessors 
had sought in vain to accomplish ; and the army were so flushed with 
their success that, contrary to usual custom, they would not return 
home to celebrate their triumph, but invested Naloto, a town of 
much stronger position than Verata. A man of the place, in search 
of food, was killed, and the king ordered his people to bury the 
body, as he had done in several cases before. On the 30th some 



VI WA AND MBAU. 463 

of the besieged party came boldly beyond their fence, and fired on 
Mbauans, who in return shot one of them. A rush was made on 
both sides to get the body. Ngavindi ran forward to cheer his men, 
but ventured too near, and in retreating was shot in the back, gave 
a sudden leap, and fell. He was carried to his canoe, and there 
died. The loss of such a man so dispirited the king's army that 
he saw it was in vain to continue the conflict. The other party 
came out exulting ; but night was at hand, and the huts and fences 
of the besiegers were forsaken in the night, and the other party 
found the ovens full of food, and abundance of uncooked stores 
ready to their hand. The fleet passed Viwa, this time in sullen 
silence. Early in the morning Mr. Calvert and Elijah went to 
Mbau, to try to prevent the strangling of women on account of 
Ngavindi' s death, but were too late. Three had just been murdered. 
Thakombau had proposed to strangle his sister, the chief wife of 
the deceased ; but, as she was pregnant, the Lasakau people begged 
that she might be spared, that her child might become their chief. 
Ngavindi' s mother offered herself as a substitute, and was strangled. 
The dead chief lay in state, with a dead wife by his side, on a 
raised platform ; the corpse of his mother on a bier at his feet, 
and a murdered servant on a mat in the midst of the house. A 
large grave was dug in the foundation of a house near by, in which 
the servant was laid first, and upon her the other three corpses, 
wrapped and wound up together. 

Though too late to save life, Mr. Calvert went to the king, whom 
he found quietly asleep, just after having strangled Ngavindi's 
mother. When he awoke the missionary reproved him faithfully 
for the deed ; but he said it was the custom, and must be observed 
while they remained heathen. Still he was evidently made uneasy 
by the interview, and asked, anxiously, what had become of Nga- 
vindi's soul. He was told, " The wicked shall be turned into hell," 
and, for some time, he seemed thoughtful. He then asked for the 
whales' teeth which had been brought to purchase the lives of 
women. These were refused. After Mr. Calvert had gone, the 
king said to the people around, a Ay ! how the missionaries labour 
to save life ! They take any trouble and go anywhere for our sal- 
vation ! And we are always trying to kill one another ! What a pity 
that he was too late ! Had he been in time I would have spared 
Ngavindi's mother." 

After this the priests and chiefs at Mbau, being lifted up by their 
frequent victories, became more impatient of the growing power of 



464 MISSION HISTORY. 

religion among the people, and the services at Sembi and another 
place on the coast were forbidden. Still the work went on, and the 
discouragement at Mbau seemed to give new vigour to the mission 
at Viwa. Every morning at six o'clock an advanced class was met 
for instruction in theology ; the children's school assembled at nine, 
and the adults in the afternoon. 

In November the mission staff was most efficiently strengthened 
by the arrival of the Rev. Joseph Waterhouse, son of the late 
devoted general superintendent. His mind and heart were set on 
Fiji, and he refused to labour at home, resolving to devote himself 
to this mission. After his arrival he wrote thus to the General 
Secretaries : " It is with no ordinary feelings that I sit down to 
address you. I feel that I am on hallowed ground, — hallowed by 
the dust of the sainted Hunt, by the toils of the laborious Cross, 
by the earnest death-bed prayers of my venerated father, and by the 
precious blood of Jesus, now sprinkled on the hearts of many whose 
feet were once swift to shed blood, and whose deeds of darkness are 

too shameful to be narrated No one can tell how much your 

toil-worn servants, such as are to be found amongst my respected 
seniors in Fiji, placed as they are in front of the great battle-field, need 

sympathy and sustaining aid We can, if Providence permits, 

live, or rather exist, without the bread to which we have been accus- 
tomed from our youth, — to us indeed, in this land, the bread of life ; 
but we cannot leave Fiji to perish. We can die for want of proper 
nourishment, and leave our bodies to be dishonoured by a stone- 
hearted nation ; but we cannot, we dare not, we will not, by the 
grace of God, leave poor, cannibal, priest-ridden, and bloody Fiji to 
perish." Never did a more ready labourer enter upon his work 
than Mr. Waterhouse at Fiji, being willing to go anywhere and do 
anything, so that he might be useful. 

While Mr. and Mrs. Calvert hailed with delight the coming of 
so valuable a helper, their hearts were made very sad ; for the 
Wesley, in which Mr. Waterhouse came, also brought intelligence 
that their first-born child, Mary, whom they had sent to England, 
had arrived there safely and died. Let it only be said here, that the 
child had learned to walk with God, and that the confidence of the 
Gospel shed light into the darkness of those smitten ones : for the 
rest, such a sorrow is too sacred to be exposed here. * 

About twenty miles from Viwa is a very important island called 
Ovalau. Its central position, with a good harbour and anchorage, 

* Flower from Feejee. 



VIWA AND MBAU. 465 

has made it the chief resort of such ships as visit the group. The 
principal entrance is on the east, opposite Levuka, the chief town 
and the residence of those foreigners who have, from time to time, 
stayed in Fiji. These men lived with native women, built boats, made 
chests, planted food, and traded with the natives for beche-de-mer, 
turtle-shell, cocoa-nut oil, and arrowroot, which they sold for articles 
of barter to vessels principally from America. Several of them char- 
tered their small schooners, and hired themselves to these trading 
vessels. In May, 1839, Messrs. Cargill and Calvert anchored off 
Levuka, having been driven there in one of these boats, which they 
chartered to visit Ono and Rewa. • While wind-bound for a fort- 
night, they were kindly received by the whites, and preached to 
them on the Sabbath. In 1840 a piece of ground was purchased of 
the King of Levuka and given to the Wesleyan Missionary Society, 
by Mr. R. Russell Waldren, purser of the United States exploring 
expedition. The number of resident foreigners having increased, to 
whom forty women belonged, with many half-caste children, they 
applied for native teachers to reside among them. Mr. Cross took 
two teachers in September, 1841, who were kindly received, and to 
whom the whites gave up a house for their residence, and another 
to be used for school and preaching. Mr. Cross's health did not 
allow him to visit this large and populous island, as he desired. 

Mr. Hunt, on his arrival at Viwa in 1842, felt it. his duty to pay 
special attention to the whites, who were also disposed to receive 
instruction, and alter their manner of life. He frequently visited 
Ovalau, and preached in the English language. These foreigners 
now began to observe the Christian Sabbath, and to wear much 
better clothes ; and some who had been accustomed to go barefoot 
procured shoes. Several of them selected one of their women, to 
whom they were married ; and, in some cases, proved faithful to the 
bond. They were industrious ; and, at that time, ships had not 
tempted them by bringing large supplies of spirits. There were 
several partnerships in small decked sailing bbats, in which they 
sailed about to most parts of Fiji to purchase turtle-shell and other 
articles. These boats were very useful for the procuring of pigs 
and vegetables for their owners, as such articles became scarce at 
Ovalau, where so many made them their chief diet. Hence it be- 
came necessary for the settlers to have some share in a boat, and 
thus they formed partnerships. The leading firm was that of 
Messrs. David Whippy (an American), William Simpson (English 
ship-builder), and William Cusick (Irish blacksmith). William 

30 



466 MISSION HISTORY. 

Miller, an English ship-builder, afterwards joined. This firm owned 
the largest schooner (about twenty tons), which they built them- 
selves. James Watkin, an old resident, was connected with this 
firm, and exercised considerable influence among the whites, as the 
settlement rose. He became severely afflicted, and resided for a 
length of time with Mr. Hunt, at Viwa, where he obtained religion, 
and became a very happy man. In the midst of the most severe 
sufferings, which kept him awake most of the night, he was patient, 
and exulted in the Saviour's love. Mr. Hunt cheerfully paid him 
all attention, and the whites from Ovalau were constant in their 
kind consideration of his case as long as he lived. His native wife 
was a pattern of diligent care for her afflicted husband. This affair 
brought the missionary and the whites into a closer and more 
friendly intimacy ; and Mr. Hunt's extreme kindness and deep con- 
cern for their welfare and that of their families endeared him much 
to them, and gave him considerable influence. They were very 
ready to allow their wives to meet in class, and to encourage and 
help the teachers with the children. Mr. Hunt, seeing that the 
half-caste children would become an influential class in Fiji, and 
that they could not have necessary attention from their parents, 
and could not be managed by the native teachers, took five of the 
boys to Viwa, where he taught them English, and tried to raise 
them by a good education and training. He, while employed in his 
study, had them at desks by his side, and paid all the attention he 
could to them. These lads were thereby much better fitted as in- 
terpreters on board of ships, and they have been active, vigorous, 
and influential ; and some of them have at length somewhat repaid 
the labour bestowed upon them. Some of the half-caste girls have 
been married to white residents ; but, generally, this class is inter- 
marrying ; and hence will arise a considerable race of quadroons, 
who, with their parents and grandfathers, are likely to take a pro- 
minent part in Fiji. 

In May, 1844, an event occurred which greatly interfered with 
the prospects of the white residents on Ovalau. A white man in 
Rewa was known to have taken part with the chiefs with whom he 
resided in the war with Mbau. In voyaging to the windward group 
he suffered shipwreck at the isle of Thithia, and had to return to 
Lakemba, where he remained at the mission-house. On the report 
of his wreck reaching Levuka, a party of whites sailed immediately 
to Thithia, hoping to be able to purchase anchors and other articles 
from the wreck, that would be useful in the building of their vessels. 



VIWA AND MBAU. 467 

The natives of Thithia, having not only taken all, but having also 
killed one of the crew, could not be prevailed upon to go off to the 
Ovalau boat. As nothing could be obtained, the men went on to 
Lakemba, where they knew that the white man from Rewa re- 
mained. He, knowing the position in which he stood with the 
Mbau chief, was most anxious to get to Rewa. The whites from 
Ovalau knew their man, who was as much disliked by them as by 
the natives. They said they sympathized with him ; but as their 
taking him to Rewa would be offensive to Thakombau, under whom 
they resided at Ovalau, they feared to give him a passage. But 
their voyage had been unproductive ; and he offered a liberal pay- 
ment if they would convey him and his two native women, and put 
them down in the Rewa dominions. They consented to do so. 
Thakombau, having heard of the wreck of this man, — while convey- 
ing to Lakemba one of his father's wives who had run away, and 
who was thus sent from Rewa to try to induce Lakemba to revolt 
from Mbau, — sent a large canoe after him to take him to Mbau, in 
order to make inquiry into the grounds of his engaging in Fijian 
wars : but the canoe was too late. Thakombau was vexed with the 
whites of Ovalau for conveying the man to Rewa, knowing, as they 
did, how active a part he had taken in the wars. It appears, also, that 
the young chief of Levuka had got tired of the supremacy of the whites 
in his town, and was uneasy about the extent of territory they had 
gained by purchase ; and, forgetful of the constant gifts he received 
from them, he sought their removal, thinking he should gain some 
advantages thereby. He also feared the Mbau chief, whose autho- 
rity stood very high at that time. All whites were ordered to depart 
speedily from the town of Levuka. They made offerings, asking to 
be allowed to remain ; but their pleadings and property were disre- 
garded. They applied to Mr. Hunt, who deeply sympathized with 
them, and readily interceded with all earnestness with Thakombau 
to allow them to remain at Ovalau ; but he was inexorable. Had 
they removed to Rewa, it is probable that their influence, joined to 
Rewa, would have told effectually against Mbau ; but that could 
not be foreseen at the time, as Mbau was victorious, and held ex- 
tensive and powerful dominion in Fiji. New difficulties would also 
have arisen, had they attempted to remove to the dominions of the 
enemy. They resolved to settle in a friendly part of Vanua Levu. 
The sacrifice to them, was very great. Years of hard toil were lost, 
and they had to commence the world afresh. Messrs. Whippy and 
Co. were the principal losers, having to leave the frame of a large 



468 MISSION HISTORY. 

vessel which they were building to sail to the Australian colonies. 
This firm, joined by some other white residents, kindly gave their 
time to erect a wooden house at Viwa for Mr. Hunt, in which he 
died, and which was very useful for several years. 

Their new residence at Solevu was very inconvenient for inter- 
course with ships visiting Fiji, on which they mainly depended. 
The situation also proved unhealthy. They longed to be back to 
Levuka, with its delightful streams, shingle beach, and good harbour, 
easy of access. The young chiefs of Levuka and Mbau had both 
found out the inconvenience of not having the white men's property 
at hand ; so that, on application being made to allow them to re- 
turn, permission was readily granted. In visiting Ovalau in 1849, 
shortly after their return, Mr. Calvert was pleased to observe the 
great improvement mainfest since he remained with them for a 
fortnight ten years previously. He had a good congregation at the 
English service. The wives had made progress in reading, and 
some of them were consistent church-members. Their children 
were numerous. There were also many orphans belonging to white 
men who had died or left the islands. These children were adopted 
by the white residents, and brought up as their own. The foreigners 
were anxious to have a missionary or schoolmaster, that their chil- 
dren might be educated, and offered to contribute towards the ex- 
pense. Conscious of the importance of paying attention to these 
people, and especially to the education of their children, who were 
rising up to act a conspicuous and influential part in Fiji, they ap- 
pealed to the Wesleyan Missionary Society in England for a mis- 
sionary, or trained schoolmaster who was a local preacher, to labour 
among them. In the meantime, in May, 1 850, another riative teacher 
was supplied from Viwa, a man of an excellent spirit, who was fully 
devoted to the work, and who laboured with great zeal, acceptance, 
and success. The piety of the women improved, and many of them 
proved faithful wives. Some of them rendered essential service as 
teachers in the schools, and some of the more established became 
class-leaders. The chief of Levuka, however, was vexed with the 
white men for receiving this teacher, and said that, if they did not 
send him away, he himself would leave Levuka. He soon, however, 
became reconciled to his remaining ; and shortly after, with several 
of his people, abandoned heathenism, opened his house for preaching, 
and sent to Viwa for a missionary to reside in his town, so that the 
teachers might be spared for other places under his government. 
This additional encouragement to mission labourers on this large 



VIWA AND MBAU. 469 

and fine island, with two missionaries at Viwa, led the missionaries 
to pay more frequent visits, going even to the people of Lovoni, the 
wild mountaineers of a large inland district, who once had burnt the 
town of Levuka, and were feared by the whites, as well as by all the 
natives on the coast. A mountaineer chief of high rank became 
nominally Christian, and desired Paul Vea, the Tongan teacher — 
who was residing in a village on the coast, subject to Lovoni, — to 
become his teacher. In urging Paul to go he promised to feed him 
well ; and, as an inducement, waving his hand round towards the 
towns belonging to Lovoni, promised him plenty of snakes, saying, 
u All those parts are subject to us ; and will bring you and me 
abundance of snakes to eat with our vegetables." Paul intimated 
that the offer was not likely to entice him from the coast, as he did 
not desire such diet. " Ah ! " said the chief, " they are excellent 
food ; superior to pork, or fish, or fowls." Living so far from the 
sea, the mountaineers seldom obtain fish to eat ; but they enjoy 
snakes as a substitute. 

While the prospect at Ovalau was thus brightening, a great 
darkness fell on another part of the circuit. On Vanua Levu war 
was fiercely waged round about Nandi and Mbua, and Messrs. 
Williams and Moore were exposed to great danger, as the war was 
avowedly against the Lotu, and, there was too much reason to fear, 
was known and allowed at Mbau. If it succeeded it would be but 
a signal to call into furious action the suppressed passions of those 
throughout Fiji who were opposed to Christianity, and only awaited 
a favourable opportunity to attempt its destruction. Feeling the 
importance of the crisis, Mr. Calvert, accompanied again by the 
good Elijah Verani, went to Thakombau, and asked him to save 
the missionaries, and stop the war. The chief seemed to be in a 
good humour, but said very decisively that he would have nothing 
to do with it. He was reminded of his promise to Captain Erskine 
to protect the missionaries ; but still he refused, saying, " I shall 
not protect them ; and I rejoice that you have now a fight of your 
own. When I ask you lotu people to help me in war, you say, 
1 No ; it is not lawful for Christians to fight ! ' and here are we 
breaking our backs by steering our canoes, catching dysentery by 
sleeping abroad in the dews and rains, and being shot in great 
numbers, whilst the Christians sit quietly at home all the time. 
Now, you have a fight of your own ; and I am glad of it ! Besides, 
/ hate your Christianity." " I know," replied the missionary, " that 
you hate religion. I knew it before leaving England ; and have 



470 MISSION HISTORY. 

long known that, everywhere, c the carnal mind is enmity against 
God ; for it is not subject to the law of God, neither indeed can 
be : J so that I should have been altogether surprised had I found 
you not hating religion." With a sneer, the king said, " O yes, of 
course you know everything! However, at any rate, I shall not 
stop the fight : and I rejoice that you lotu people are compelled to 
fight as well as we ; and I hate your Christianity." " Well," said 
Mr. Calvert, " seeing you do hate it, what are you going to do with 
it? Do you intend to stop its progress ?" "No," was the answer, 
" I cannot do that. I know that it is true, and the work of God, 
and that we shall all become Christian. But, in the meantime, 
I delight in you Christians being compelled to engage in war as 
well as we." 

News soon came that the danger was increased ; whereupon Mr. 
Calvert persuaded some Tongans who were visiting at Mbau to 
take him in their large canoe to Mbua and Nandi, that he might 
try to bring about peace or, if necessary, remove the mission 
families. Between Nandi and Mbua they called at a» Christian 
settlement which was threatened with an attack ; and the Tongans 
were left here, with a strict injunction not to go near the enemy's 
position, while the missionary crossed inland to Mbua, hoping to 
prevail on a heathen chief there at least to remain neutral. Every- 
thing on the road told of war. Destroyed bananas, felled bread-fruit 
trees, and the black ruins of burnt villages were on every hand. Part 
of the way he had to wade knee-deep through mud, and, passing 
safely, was thankful to get within the mission-house at Mbua. He 
and Mr. Williams soon found that nothing could be done with the 
King of Mbua, who, though avowedly neutral, was in communica- 
tion with the enemy, with whom his heathen prejudices led him, 
at heart, to side ; and there was cause to fear that, in the event of 
their success, he would openly join them in the effort to uproot 
Christianity. Things looked very gloomy, when, the next day, 
a messenger came to say that some of the Tongans had gone to 
view the enemy's position, and get food, when an engagement took 
place, in which two of them were slain, and one of the bodies 
dragged away by the enemy, several of whom were wounded, and 
four killed and dragged into the town. Word was at once sent to 
the Christians not to allow the heathens among them to eat the 
bodies, but to return them to the enemy and claim the dead 
Tongan. The exchange was made without any fighting, and the 
body of one of the Tongans sent in a schooner to Mbau for burial, 



VIWA AND MBAU. 47 1 

accompanied by another prayer for Thakombau's interference. 
The king was now ashamed, and, being uneasy at seeing that his 
Tongan visitors were involved, sent a chief to the seat of war, and 
arranged a nominal peace. 

This occurrence made the missionaries feel more deeply than ever 
the necessity of increasing the influence of Christianity at Mbau, 
not only for the advantage of the people there, but for the benefit 
of the entire group. On the occasion of some Christians visiting 
Mbau, the king had granted the use of one of his houses as a place 
of worship ; and for some time after the strangers had left service 
was held here regularly, even by native preachers, without molesta- 
tion. But the evident spread of the truth awakened renewed jealousy, 
and one day, while Mr. Waterhouse was preaching, the house 
trembled under a heavy discharge of stones, which were thrown by 
order of the king, who came, the next morning, to Viwa, and apolo- 
gised, saying that he thought it was a native who was preaching, 
and that he had never given permission for the services to be con- 
tinued after the people left for whose accommodation they were 
first held. After this, though the annoyances did not wholly cease, 
yet the Sabbath services were allowed to proceed, and notwithstand- 
ing his opposition in other particulars, Thakombau permitted his 
favourite little son to profess Christianity, and he came regularly to 
the religious services with his attendants, clothed in lotu dress. For 
a time, too, there was preaching in the house of one of the chiefs 
of the fishermen ; but his superior chief, though friendly to the 
missionaries, became alarmed at the interest excited among his 
people, and put a stop to the service. 

Again the offer was made for one of the two Viwa missionaries 
to reside at Mbau ; and this time the application for a site for the 
mission-house was granted on the mainland opposite, which was 
considered to be a good position, as the island itself is small, 
crowded, and badly supplied with water. Both Thakombau and 
his aged father promised to erect a dwelling-house and other 
necessary buildings, and it seemed that at last the long-wished-for 
position was gained. But before the work was commenced, the 
time came for an attack upon Nakelo, the stronghold of the Rewa 
party. The king had made sure of the help of traitors inside the 
town, and all was excitement in preparing for the expedition. These 
times of preparation for war were always marked by more than 
ordinary attention to heathen observances ; and, that he might 
have the opportunity of exposing the vanity of the people's hope, 



472 MISSION HISTORY. 

and of moving Thakombau to be merciful in case of victory, Mr. 
Calvert resolved to go and reside at Mbau during the three days 
previous to the setting out of the army. Thakombau made the 
missionary welcome to his house, and gave him a comfortable 
sleeping-place, treated him with all respect, and supplied him with 
abundance of good food during his stay. The king spoke deri- 
sively of the dreams of the priest, and asked Mr. Calvert to lecture 
one of the fraternity who sat in the house, not allowing the mission- 
ary to sit on the floor in the attitude of submission. This gave an 
opportunity for setting forth the truth, and all paid great attention. 
Thakombau urged the missionary to witness the ceremonies at the 
temple, offering, as an inducement, the assurance that the priest 
would have a paroxysm of holy shaking. The king opposed the 
wish of the orthodox old heathens to have the usual large supplies 
of food prepared. Early in the morning several priests assembled 
in the area at the foot of Na Vata-ni-Ta wake, the chief temple, seat- 
ing themselves in order on the flags. The king and Mr. Calvert 
went together. Thakombau went first to his small family temple, 
where a kind-looking old man was waiting. A principal messenger 
of the chief, seated before the priest, offered a root of yaqona, and 
called upon the god for protection and success. The priest was 
surprised to see the missionary, and had some difficulty in com- 
mencing his address. With a little excitement, he promised pro- 
tection, but would not undertake to destroy. The chief then said, 
" Yes, you have always protected us ; that we expect. But now 
we require the destruction of our enemies. We have renewed your 
fences, and made special offerings to you ; and we now look to you 
for extra proof of your concern for us, by revenging our insults." 
The mild old man would not, however, give promises of greater 
success ; but requested that any offerings for peace might be ac- 
cepted. They then proceeded to the gathering at the principal 
temple. When Mr. Calvert reached the foot of the steps, the high 
priest came down, having many folds of native cloth wrapped round 
him, and accosted him very pompously, saying, " Why have you 
come ? Do you think I shall refrain from making promises because 
you are here ?" The missionary gave the priest's hand a shake and 
spoke in friendly tones to him, whereupon he returned and seated 
himself in the centre of the row of priests. Mr. Calvert sat in an 
elevated position, where every eye was upon him, as all knew for 
what purpose he had come ; and many suspected that the king 
shared the missionary's feelings about the whole affair. 



VIWA AND MBAU. 473 

Presently an old chief, the principal cannibal, advanced, bearing 
on his shoulder a root of green yaqona. He appealed to the gods, 
to help them to destroy their enemies and avenge the grievances 
which he described. In a few minutes the high priest was seized 
with trembling, which increased in violence, until he seemed con- 
vulsed, and in danger of suffocation. Then the god, through the 
lips of the priest, proclaimed his advent, and every head-dress was 
doffed, and all ornaments stripped from the persons of the spec- 
tators. Thakombau, not wishing to join in this demonstration, as 
he would have been obliged to do had he been visible, had quietly 
slipped into a small temple at the foot of the steps. This annoyed 
the priest, or rather the god, who forthwith cried out, " Where is 
Thakombau ? I don't see him ! Why does he not make his appear- 
ance ? And why has he brought this foreigner ? His unbelief 
leads him to act in this way. But I have conquered many places, 
and I shall still be victorious, being the god of war." 

The ceremony closed without anything more remarkable, and the 
expedition started, certain of success ; but, in spite of preconcerted 
treachery, they had to retreat hastily, with a priest and several others 
wounded. The special offerings had failed, and the old system proved 
false again, whereby its hold on the people was loosened, and fresh 
vantage-ground given to the teachers of the truth. There were many 
signs of this lessening power of the old religion. During the absence 
of the army on the late expedition food was frequently eaten with- 
out the customary offering to the gods ; and when he returned, 
Thakombau declared his intention of taking the priest to task for 
his false prediction. It was strange that this man, who opposed the 
establishment of Christianity, should reprove openly those who 
spoke against it ; yet such was repeatedly the case. Once, when 
speaking to the missionaries about the giving up of their station at 
Somosomo, he said, " Had you continued to labour at Somosomo 
till now, which you ought to have done, as self-denying and persever- 
ing missionaries, the people would have been softened down, and 
brought to like Christianity." 

During Mr. Calvert's three days' stay at Mbau, he was thrown 
much into the company of Mara, the reputed brother of the king. 
This man exercised a powerful influence in favour of Mbau in some 
parts of Fiji. He professed to be a Christian ; but the profession 
was unsupported by his conduct, any further than his abandonment 
of heathen customs. While conversing one evening with him in the 
king's house, in the presence of a large company, Mr. Calvert said 



474 MISSION HISTORY. 

• 

that it would take a large book to enter all the lies told by the priests 
during the war which was still unsettled. Mara shrewdly caught 
the remark, and forthwith published it to the company with his own 
emendations. " Mr. Calvert says it would take eight large books to 
enter all the lies the priests have told during the war." In answer 
to the close inquiries of the missionary, Mara said, " My religion 
threatens to go quite out, and then it revives again, and is not likely 
to be extinguished : it is not like the religion of some, blazing up, or 
rushing on with great violence and fuss, and then altogether ceasing ; 
but it goes on gently and steadily." This was said with a knowing 
sort of seriousness that was irresistibly droll. One evening Mr. 
Calvert proposed to fetch his magic-lantern, for the amusement of 
the people, and accepted Mara's offer to take him to Viwa in a canoe, 
as he thought that, on the way, he might get a chance of more 
closely talking to this remarkable man. The missionary was no 
stranger to Mara, but had long proved his earnest concern for his 
salvation, and could now say what he liked to him. On this occa- 
sion he complained, " Mara, I pity myself in not being made 
useful to you. There are very few persons in England who have 
such opportunities as you. People generally are not so faithfully 
dealt with as you have been, and laboured for year after year ; and 
yet you remain in your sins, and I am afraid will be tormented 
body and soul in hell, for ever." Mara put on a look of astonish- 
ment. " Ah, Mr. Calvert, you speak too strongly ! Why, I am 
persecuted for my Christianity ! " This was, to some extent, true. 
He discountenanced the heathen ceremonies, and bade his people 
pray when they were in danger at sea. Even this light was trouble- 
some to the dark souls at Mbau ; and Mara made no friends by 
his religion. Still he was far from living well, and Mr. Calvert 
went on, " The fact is, Mara, you are not saved from your sins ; 
and if you live and die as you are you will be lost for ever." Put- 
ting on the injured look again, he rejoined, " Well, you should not 
speak thus to me. I confess I often feel discouraged myself : my 
Christianity is not much — not more than that : " and he held his 
finger in his hand so as to show only the tip. " It sinks down and 
down," — looking hard at his finger-tip, as it almost disappeared, — 
" and sometimes I think it is going away altogether : but I say to 
myself," — looking still harder at his finger, — " ' No, there it is ! the 
little morsel is still left ! ' And then war rises, or affliction comes, 
and it is increased ; and little as it is, it keeps me from killing 
people. When I get angry, and feel prompted to kill, then I am 



VIWA AND MBAU. 475 

afraid of the future, and am restrained." It was often a cause of 
wonder to the missionaries that this man should espouse the cause of 
religion in any way ; for he had been notoriously wicked, and still 
remained in sin. Yet, it was quite true that his u little morsel" of 
religion had kept him from killing hundreds ; for, in his past life, 
no one's club struck more quickly or with less provocation than 
Mara's. Once when a canoe-party vexed him, he ran them down 
at sea with his larger canoe and killed seven. For such a man 
to be restrained at all was a cause of thankfulness ; but he was 
far from right, and gave the missionaries great anxiety and trouble. 

Their recent reverses had but led the people at Mbau to the 
more eager pursuit of war, and to this everything had to yield. 
While heathen temples were being rebuilt with new zeal, in the 
hope of propitiating the gods who had deceived them, they had but 
little time or inclination to erect a mission-house ; so the hope of 
an establishment here was again deferred. 

In July Fiji was visited by the United States sloop of war the 
St. Mary's, commanded by Captain G. A. Magruder. When he 
addressed the people — as he did everywhere, in the king's house, 
temple, on board his ship — on the truth and excellence of religion, 
they wondered at his earnestness. The Queen of Rewa exclaimed, 
" Oh ! is he a Christian ?" " O yes ! » he replied ; "tell her, reli- 
gion is too good a thing for me to neglect it." 

The captain made Thakombau wince, as he urged him not to 
carry out the strangling custom at his father's death. He appealed 
to the chief's conscience with searching fidelity, and asked him to 
think of his going to the final judgment with the blood of those 
women to account for to God. Thakombau felt keenly, and replied 
that he should not forget the warning, but that so great a man 
as Tanoa must not die unattended ; it would be a disgrace 
throughout Fiji. 

Captain Magruder met the half-caste children at Ovalau, and 
addressed them. They kindly gave presents of Fijian curiosities 
to the captain, who presented them with various useful articles. 
He also met the whites, and strongly urged them to desist from 
drinking, and to try to maintain the good report which had been 
circulated of them. He besought them to seek religion, and to be 
helpful to the missionaries. The impression made by this visit in 
favour of Christianity was deep and lasting. The ship was remark- 
ably clean, and everything in admirable order. His officers, too, 
were religious, and a Sunday-school was conducted on board. On 



47 6 MISSION HISTORY. 

Sundays Captain Magruder read prayers and a sermon with the 
officers and men. While Mr. Calvert was on board, the large Bible 
was presented to him, with a request that he would read and pray 
before retiring to rest. On the Sabbath he was invited to preach 
on board, to a large, well-dressed, and well-behaved congregation. 
The New Testament and other books were read on deck. Before 
the Act for the suppression of flogging had passed Congress, the 
men on board the St. Mary's had been managed without the in- 
fliction of that cruel punishment. Only forty of the men on board 
continued to take their allowance of grog, which was only half the 
quantity formerly served out. It was most gratifying to meet with 
this intelligent and thoroughly Christian gentleman, maintaining 
good principles on board a ship of war, beseeching the natives who 
were Christians to hold fast the blessed religion which they had 
obtained, and advising and entreating the heathen to abandon 
heathenism, and to seek salvation. This commander compared 
favourably with Commander Petigru, who had been in Fiji in the 
previous February and March, in the United States ship of war 
the Falmouth. He was from the Southern States, was an owner 
of slaves, and had but little sympathy with the coloured race. Yet, 
as he became more acquainted with the Fijians, he was surprised 
and pleased with them ; and, when not overpowered with whisky, 
addressed them with intelligence and force. But the effects of the 
visits of the two ships on the minds of the reflecting chiefs and 
people were widely different, and the striking contrast will long be 
remembered. 

In September a Roman catholic bishop arrived in Fiji with 
priests. He was anxious to land one at Mbau or Viwa. The people 
feared and hated popery, and would not receive the priests. At 
Viwa the bishop intrigued with the American consul to land a 
priest, against the express request of the chiefs ; but the design got 
wind, and was frustrated. This caused the usual threat of a ship 
of war. His lordship had managed better at Ovalau, by landing at 
a blacksmith's shop a carpenter, or brother, or student, with goods 
belonging to the priest whom he hoped to smuggle ashore at Viwa 
or Mbau. The goods had been received at Ovalau, with the under- 
standing that they and the man should be removed in a few days. 
But the bishop was not going to remove his foot after once getting it 
in ; so, having failed elsewhere, he managed to settle the priest with 
a white man who owned some land at a village adjoining Levuka. 

The schoolmaster for Levuka, for whom application had been made 



VI WA AND MBAU. 477 

to England, had not yet arrived, and the native teachers were hardly 
able to meet the new system of popery. As it was impossible to get 
a station at Mbau for the present, Mr. Waterhouse removed to Ova- 
lau towards the end of 185 1, and began his arduous labours among 
the whites, with their numerous connexions, and the natives of the 
island. In the following May, Mr. Binner, a trained schoolmaster 
and local preacher, arrived with his wife. He found a good school 
of about eighty half-caste children, which had been organized by 
Mr. Waterhouse. Mr. Binner at once entered upon his duties, 
and laboured with great diligence and acceptance in the school, 
the number having been doubled after his arrival. The children, 
both male and female, made encouraging progress ; but the boys 
were too soon removed from the school, in order to help their 
parents or guardians in work at home, or, more generally, in 
sailing about Fiji in small schooners for trading. This was cause 
of deep regret, as the boys are capable of becoming educated. A 
promise had been given that Mr. Burner's expenses should be met 
on the spot ; but they fell almost entirely on the missionary society ; 
for the white men, though working hard, were poor, and most of 
them subject to the temptation of spending in drink what should 
have gone to educate their children. Mr. Binner preached regularly 
in English to the whites, and occasionally' to the natives ; and 
laboured in every way to do good to all within his reach. When 
the missionary left Ovalau in 1853, this important position and 
station, where ships of war and trading vessels are frequently at 
anchor, was under the charge of Mr. Binner, the only foreign pro- 
testant missionary agent on the island. [After twelve years of use- 
ful service, Mr. Binner died peacefully on the 20th of April, 1863 : 
and his widow, whose hearty devotion to the mission families and 
to the work in Fiji is gratefully remembered, came to England.] 

In May, 1852, Mr. Watsford returned to Fiji, after having been 
compelled to leave on account of Mrs. Watsford' s health. He now 
began his work again, with all his characteristic vigour, at Viwa, 
where he established an infant school, which was attended by more 
than eighty children, and excited great astonishment among the 
Mbau people. Thakombau was delighted to see what Fijian child- 
ren could learn, and how well they understood many things which 
Mr. Watsford had taught them. 

Mr. Watsford's stay was short, as his beloved wife sank again so 
rapidly as to make his departure necessary. But while he was at 
Viwa his ministry was verv successful in quickening the Christians 



478 MISSION HISTORY. 

and alarming the heathen, who were roused to thoughtfulness by 
his earnest and startling appeals. He also paid close attention to 
the revision of the New Testament, a large edition of which was 
printed while he remained. 

During this time, too, there happened the long-looked-for and 
much-dreaded event, the death of the old Mbau king Tanoa. Fijian 
custom demanded that many of the wives of so powerful a chief 
should be strangled to honour him, and accompany him to another 
world. Sometimes the missionaries almost hoped that their efforts, 
so powerfully backed by the warnings of several captains of English 
and American ships of war, would prevail with Thakombau, and 
lead to the omission of this tragical observance. If, on so signal 
an occasion — the most remarkable, perhaps, that could have 
occurred, — the established custom were broken through, the 
good effect would be felt throughout Fiji ; but if, after all efforts, it 
were persisted in, no wonder the missionaries feared the bitter effects 
of such a notorious failure, tending, as it must, to draw more closely 
those bonds of evil which they had worked so long and so hard to 
loosen. The importance of the crisis urged them to greater exer- 
tion and more earnest prayer. They promised, as a redemption 
for the women, ten whale's teeth weighing upwards of twenty 
pounds ; and Mr. Calvert, in Fijian style, offered to have a finger 
cut off if their lives might be spared. As the old king rapidly 
weakened, the missionaries became more importunate in their plead- 
ings with his son, and more frequently warned him of the enormity 
of the crime he purposed ; while they showed him, as he acknow- 
ledged that they were right, that he had now the very best possible 
opportunity of overthrowing, by one act of his great power, and 
in the face of all Fiji, one of the most horrible institutions that 
cursed his people. While Thakombau fully acknowledged the truth 
and justice of what they said, they could draw no promise from 
him. He was conscious, in his ambition and pride, that he stood 
on an elevation of power higher than any chief had reached before ; 
and that consciousness made him cling more jealously to every 
point of native honour and dignity, however his own convictions 
might lead in an opposite direction. On one occasion he reproved 
a chief who found fault with the interference of the missionaries, 
saying they were right in what they did, and even telling them 
to persevere in their efforts. The intended victims were already 
known, and Thakombau desired the missionaries to visit them. 
They did so, and found them apparently resolved to die. 



VIWA AND MBAU. 479 

On the 6th of December Mr. Calvert was called away to Ovalau, 
by intelligence of sickness in the mission family there. The next 
day Mr. Watsford went to Mbau alone, and found all the women 
at the king's house weeping. The selected victims were pointed 
out, with their friends weeping over them ; and he warned them 
faithfully of the punishment that awaited the wicked in another 
world ; to which one of them boldly answered, " Who fears hell-fire ? 
We shall jump in there the day the king dies." Passing into the 
principal house, he was still more shocked to see Thakombau's wife 
and some more women preparing the dresses for the others to wear 
on the day of their death, whereby he knew that some were to be 
sacrificed. Mr. Watsford went at once to the young king, and found 
him, among his assembled chiefs, where, once more, the solemn 
warnings were faithfully spoken ; but in vain. The missionary then 
returned to Viwa, but soon crossed over again to Mbau, where he 
remained till midnight, trying to save the women. Before leaving, 
he backed his last appeal by offering the new whale-boat belonging 
to the mission, twenty muskets, and all his own personal property ; 
but still in vain. Early the next morning he went back to Mbau, 
and found that Tanoa was dead. Hastening on to the house where 
he lay, Mr. Watsford saw six biers standing at the door, from which 
he knew thatyf^ victims, at least, were to accompany their dead lord 
to the grave. 

Within the house the work of death was begun. One woman 
was already strangled, and the second was kneeling with covered 
head, while several men on either side were just pulling the cord 
which wound round her neck, when the missionary stood on the 
threshold, heart-sick and faint at the ghastly sight. Soon the wo- 
man fell dead. Mr. Watsford knew her. She had professed Chris- 
tianity, and shrunk from death, asking to go to prayer. But when 
the fatal moment came, she rose when called, and, passing the old 
king's corpse, spat on it, saying, " Ah, you old wretch ! I shall be in 
hell with you directly ! " The third was now called for, when Tha- 
kombau caught sight of the missionary, and, trembling with fear, 
looked at him in agony, and cried out, " What about it, Mr. Wats- 
ford ? " Mr. Watsford, with great difficulty, answered, " Refrain, 
sir ! That is plenty. Two are dead. Refrain : I love them ! " 
The chief replied, " We also love them. They are not many — only 
five. But for you missionaries many more would have been stran- 
gled/' Just then the third victim approached, who had offered to 
die instead of her sister, who had a son living. She had sat im- 



480 MISSION HISTORY. 

patiently ; and, on hearing her name, started up instantly. She 
was a fine woman, of high rank, and wore a new liku. Looking 
proudly round on the people seated in the apartment, she pranced 
up to the place of death, offering her hand to Mr. Watsford, who 
shrunk back in disgust. When about to kneel, she saw that they 
were going to use a shabby cord, and haughtily refused to be stran- 
gled, except with a new cord. All this time the assembly gazed at 
her with delight, gently clapping their hands, and expressing, in 
subdued exclamations, their admiration of her beauty and pride. 
She then bid her relatives farewell, and knelt down, with her arms 
round one of her friends. The cord was adjusted, and the large 
covering thrown over her ; and while the men strained the cord, a 
lady of rank pressed down the head of the poor wretch, who died 
without a sound or struggle. Two more followed. Throughout the 
terrible scene there was no noise or excitement ; but a cheerful 
composure seemed to possess every one there, except Thakombau, 
who was much excited, and evidently found it difficult to act his 
murderous part before the face of God's messenger. He ordered 
that one of the victims should live ; but she refused; and her own 
son helped the king and the rest to strangle her. Mr. Watsford, 
by a painful effort, stayed to the last, protesting against the heart- 
less butchery, which he and his brethren had so long striven to 
prevent. 

So died Tanoa, Vunivalu and chief of Mbau, and such were the 
obsequies of the man who that day had ended an unusually long life, 
throughout which he had been an unchanged cannibal ; and he 
perished in his sins. 

Thakombau now succeeded to the title of Vunivalu, although he had 
been actually supreme for years. For some time he had been styled 
Tui Viti, king of Fiji, a distinction which, though really unfounded, 
he and his people worked to advantage. The king's ambition was 
insatiable. Hearing that Kamehameha, the king of the Sandwich 
Islands, and King George of Tonga, each possessed a ship of his 
own, Thakombau set his heart upon being similarly distinguished. 
Wishing for a vessel larger than the schooners built by the whites in 
Fiji, he, after several unsuccessful attempts with others, requested 
Captain Wallis of Salem, an old trader to Fiji, to procure him a good 
vessel from America, for which he agreed to pay one thousand piculs 
of beche-de-mer. The king became very impatient for the appearance 
of the vessel. The object of his desire becoming known in New 
South Wales, several persons there, hoping for a good speculation, 



VIWA AND MBAU. 48 1 

offered to supply him. After waiting some time, he asked Mr. 
Calvert to write to Sydney for him, to order a ketch which had been 
offered to him. He was reminded of his American engagement ; 
but said that the promised time for its fulfilment had passed, and 
further, that he was well able to purchase both the vessels. Mr. 
Calvert questioned his ability to raise so large a payment ; upon 
which the king appealed to Elijah of Viwa, who said he thought 
enough might be procured. The missionary warned them that the 
people were getting less willing than ever to submit to these heavy 
and despotic imposts, from which they themselves gained no ad- 
vantage. He also talked to Elijah in private, and asked him to dis- 
suade Thakombau from his purpose ; but both were confident of 
success, and the bargain for the ketch was struck for five hundred 
piculs of beche-de-mer. In August, 1851, she was sent down by 
William Owen, Esq., of Adelaide, who soon after followed in a large 
brigantine, intending to carry the beche^de-mer to China and take 
a cargo of tea and sugar back to Australia. Thakombau and Elijah 
set to work diligently to levy the necessary contributions, and canoes 
and other property were presented to independent tribes to obtain 
their assistance. But before any progress was made, a fine new 
vessel of seventy-six tons, named the Thakombau, arrived from 
America, according to the previous engagement, and Captain Wallis 
followed in a large barque in September. Mr. Owen, after a 
vexatious and expensive delay of several weeks, could not get one- 
third of the promised payment ; and the king, now that he had 
another and larger vessel, gave up the ketch, and asked for the value 
of the beche-de-mer already supplied, in ammunition. But he had 
to submit to Mr. Owen's claim on account of great expense caused 
by the breach of contract, and was told, to his chagrin, that he ought 
to pay even more than this to remunerate Mr. Owen for his heavy 
loss. This failure lowered the king's influence, and Rewa began to 
gain ground, while new enemies ventured to rise elsewhere. As yet 
however, his position was safe, as his stores of war-material were 
considerable, and his foes chiefly at a distance, and not likely to act 
on the offensive. 

Applying himself to the awkward task of paying for the American 
vessel, Thakombau had bags made to hold the b£che-de-mer, and 
sent them up and down among the different islands, which he himself 
visited in the new vessel, greatly enjoying this novel and dignified 
mode of travelling. The captain in command became impatient,^/ 
and wished to be released from such profitless employment. Tu)/ 

31 



482 MISSION HISTORY. 

Viti, however, had not got full gratification, and wished to be taken 
to other parts. Anxious to commence trading, Captain Goodridge 
informed him that he could not spend his time in sailing about. In 
reply, the chief said, " I wish first to be taken about to see my 
friends ; and if you object, you can go and make the best you can of 
your vessel. I am not very anxious to possess her. For what purpose 
do I require her ? It is merely a fancy of mine, to desire to have 
a vessel, because no other Fijian has one. Our great desire, as 
Fijians, is to have plenty of food and rest. We wish to work a little ; 
go to bathe ; come home and eat ; lie down to sleep ; and then go 
for a stroll. This I can do, as I am now : but when I become 
owner of the vessel you have brought, I shall be full of anxious 
concern as to how I am to get her worked, and haw and where I 
am to get ropes, and paint, and sails. As I am, I am comfortable ; 
then I shall always be uneasy. So, if you are disposed to accom- 
modate me before I get the purchase, you can do so, and I will try 
to fulfil my engagement ; if not, you can go and do the best you can 
for yourself." It was reported about that time that King George of 
the Friendly Islands had lost his vessel in a storm. When the re- 
port of the wreck reached him, it is said that he was more than 
satisfied to lose her, saying, "Thank God for that. I shall now sleep 
soundly. Since I have had the vessel I have been continually un- 
easy about its management, rigging, and expenses ; now I shall be 
at rest." 

After sending a party with Captain Wallis, and both vessels, to 
New Caledonia, where the beche-de-mer abounds, the whole of the 
promised quantity could not be procured. Captain Wallis left the 
vessel at Fiji ; but both Thakombau and Elijah had lost influence 
by the failure. This took place previous to the death of Tanoa. 

In 1853 a fresh and terrible proof was given that the power of 
Satan in Fiji was still strong. The good influence of the Gospel 
had spread far and reached deep ; but it seemed that, on this very 
account, the opposition of the old evil became fiercer and more 
desperate. In the July following his father's death, Thakombau was 
formally invested with the supreme dignity of Vunivalu. The 
celebration of this event was made the more imposing by the arrival 
in Mr. Owen's vessel of Tui Thakau, king of Somosomo, accom- 
panied by a large retinue, and bringing immense store of native 
property to present to Thakombau. Very early on the morning of 
the appointed day, July 26th, a messenger informed Mr. Calvert that 
eighteen persons of the Ndau-ni-Nakelo tribe had just been taken 



VIWA AND MBAU. 483 

to Mbau, some dead and some still alive. Mr. Calvert at once 
crossed over, and reached the place before sunrise, when he learned 
that one of the victims had escaped during the night, that twelve 
were dead, and five yet living. On reaching the temples at Lasakau 
and Soso — the fishermen's quarters — a fearful sight presented itself 
to the missionary. The mangled bodies of the dead were exposed 
there, and the survivors, bound and badly wounded, looked at the 
white man with intense anxiety. Mr. Calvert at once went to the 
king, who was just about to be formally placed in his high office, 
and who now received the missionary with perfect composure, 
listening while he was reminded of his late father's sparing the 
women at the request of the missionaries' wives, and of his own 
promise to Lieutenant Pollard, that, on a former visit of the Somo- 
somans, no bodies should be cooked. The king firmly refused to 
hinder the horrible feast, for which preparations were already made, 
and the ovens heated. He said he should be quite willing to accom- 
pany Mr. Calvert on board the next ship of war that came, and 
explain his conduct ; but was told that, as he persisted in such 
disgusting practices, he would not be permitted to stand on the deck 
of an English vessel. He said, " Go to the chief of the fishermen, 
and ask him to spare the living ; and to the King of Somosomo, and 
ask him not to eat the dead." The missionary, knowing that this 
would be useless, refused. The king then boldly said, " I alone can 
save the living, and have the dead buried. What I choose I do, 
and none can interfere.". A report then came that all were killed ; 
whereupon Mr. Calvert left, declaring himself clear of that guilt, 
which would rest upon Thakombau alone. He hastened to Lasakau, 
and found the report to be false, and that five still lived. He then 
followed the chief of the fishermen into the temple, much to the 
confusion of that dignitary and his people, who had brought the 
victims to Mbau. The chief said that he had spared the man who 
was shared to him as an offering to the missionary, and that the 
whole outrage had been committed by the Vunivalu's order. The 
fact was, that the man shared to the chief, and presented at his 
temple, was the one who had managed to escape during the night. 
The missionary then visited the poor fellows who were condemned 
to share the fate of their murdered comrades. Two of them we 
awfully wounded and insensible : the other three, though nr 
hurt, were conscious, and to them, as they tremblingly aw 
their death, were spoken words of life and hope by the rr 
of Christ. 



484 MISSION HISTORY. 

Mr. Calvert then went to see the Soso chief and two of his people 
who had been wounded in the kidnapping expedition the day before ; 
and then visited the Somosomo king, who said he did not want to 
have the bodies eaten ; but if Thakombau presented them for that 
purpose he dared not refuse. As the missionary approached the 
great temple — Vata-ni-Tawake — a dead stillness rested upon Mbau 
which was suddenly broken by a loud shout, proclaiming that 
Thakombau had just drunk the yaqona of the Vunivalu, during the 
preparation of which none were allowed to move about. Another 
shout from the Lasakau quarter made known that the bodies were 
being dragged ; and soon the horrible procession came up, — the 
dead and the dying, dragged along by their hands, naked, with their 
heads rattling and grating over the rough ground. As each ap- 
proached the temple, the head was violently dashed against a great 
stone, which became stained with blood. The usual ceremonies in 
honour of the young men who had taken the victims, and in the 
presentation of the bodies, now took place, amidst the glee of all 
assembled, who, however, were evidently checked by the presence 
of the missionary, who continued to reprove, protest, and exhort, 
though a chief asked him if he would like one of the bodies for his 
own eating. He left at noon, tired and faint ; but, before going to 
Viwa, went off to Mr. Owen, who was anchored near, in the vessel 
which had brought the Somosomo people. Both Mr. and Mrs. 
Owen had showed great kindness to the missionaries, and now pro- 
posed to go to Mbau at once to try to prevent the cannibal feast. 
Mr. Calvert accompanied them ; and as they neared the shore, parts 
of four human bodies floated by. Tui Thakau pointed out to them 
one man whom he had spared, and who still lived after all the club- 
bing and dragging. He was washed, oiled, and, fanned, but died 
shortly afterwards. Five ovens were already filled with the limbs of 
the slain, the heads and trunks being left in the sea when the wash- 
ing and cutting up took place. Through Mr. Calvert, Mr. Owen 
expostulated with Tui Thakau, and told him that if any human flesh 
was eaten he and his people should not be allowed to return in the 
vessel to Somosomo. On hearing this, the king promised that the 
r east should not take place, at the same time asking Mr. Owen for 
n whale's teeth. He was requested to let the contents of the ovens 
T iven up for burial : he consented, but would not allow the ovens 
opened till the next day. Nothing more could be gained, and 
t morning Mr. Owen came to Viwa, bringing in his boat the 
~argo. A large hole was dug, and upon a mat at the bottom 



VIWA AND MBAU. 485 

were placed eighty-four cooked portions of men's bodies, which were 
then quickly buried. 

Very shortly after this affair the Mbauans set out with many 
canoes against Kamba, and Mr. Calvert and Elijah followed, hoping, 
in the event of the town being captured, to secure the safety of some 
Christians who lived there. In this expedition, however, the Vuni- 
valu again failed, and lost several men of importance. The priests, 
who had promised great things, were thus brought into further 
disrepute and contempt. On August 21st a man was cooked and 
eaten at Mbau by the Somosomans. During this and the following 
month the interference of the missionaries, in spite of great resist- 
ance, was successful in saving two women from being strangled at 
their husbands' death. 

Hitherto every effort had failed to establish the mission in Mbau 
itself ; and it was well known that the opposition of Thakombau 
was strengthened by the whites, who had reason to fear that their 
own license would be restricted by the establishment of Christianity 
at head-quarters. Yet things were so ordered that these very men 
became, indirectly, the means of doing what they had so long 
opposed. They were impatient at being compelled to pay fees to 
Viwa and Mbau, whenever they erected a new house for the b&cfte- 
de-mer trade ; and during the recent demand for that article made 
by the Vunivalu for the price of his new vessels the whites had not 
scrupled to purchase quantities of it, which the natives, in different 
parts, had gathered for him. The people were very willing to 
trade, finding it far more profitable to part with the fruit of their 
toil for payment, than to give it up into the grasp of their chief. 
As yet the whites had been very glad to buy the patronage and pro- 
tection of the chiefs of Mbau and Viwa ; but now that the power 
and influence of these declined their claims were neglected. A 
house built by a white man at a town belonging to Viwa, without 
the sanction of Elijah, and even in defiance of his prohibition, was 
burnt down, and report said, by the order of the chief. This exas- 
perated the whites, who soon found fresh cause of offence. In August 
1853, one of their cutters from Ovalau had been becalmed ne. 
Malaki, a town subject to Viwa, on the north of Viti Levu. She as 
plundered, and the crew taken ashore. Two boys who were tow/g in 
the small boat, when they saw the natives board the cutter/tarted 
for Ovalau with the news. Without complaining to eitheViwa or 
Mbau, an expedition was at once fitted out and on its>ay ; the 
white men belonging to the cutter were met returning jfely ; they 



486 MISSION HISTORY. 

were taken on board, and the fleet hastened on to Malaki, with the 
intention of making such a demonstration as should punish the late 
outrage, and serve to protect small trading parties at other times 
and places. Contrary to the wish of some of the party, the King of 
Levuka, the chief town of Ovalau, accompanied the expedition with 
some natives. He had a grudge of his own against the Malaki 
people, and thus, when the attack was made, it was more murderous 
than had been intended. Fourteen were killed, and thirteen taken 
prisoners, among whom were several women, who were retained 
at Ovalau by the white men. This threw Tui Levuka and the 
. foreigners into open opposition to Mbau and Viwa, and made their 
position far from safe ; for the tribe dwelling in the mountainous 
interior of Ovalau were the servants of Viwa, and asked permission 
of Elijah to avenge the recent defiance of his authority. The per- 
mission was refused. By some means, on the 20th of September, 
the town of Levuka was burnt ; but it never appeared that it was by 
the consent or knowledge of Viwa. The whites lost an immense 
quantity of stores in the fire, and feared lest they should suffer yet 
more. They accordingly supplied Tui Levuka with a considerable 
amount of property, whereby he should try to bribe the mountaineers 
to revolt from Viwa. The attempt succeeded, and several Mbau 
carpenters who were on the island were killed, as a declaration of 
independence. The whole of Ovalau was thus severed from Mbau 
and Viwa. 

Elijah and Thakombau consulted together, and determined to 

send a messenger to the mountaineers, to win them back if possible 

to their allegiance. Elijah sent a canoe, but the crew were afraid 

to land. Moturiki, an island near to Ovalau, threatened to join in 

the revolt ; and the Vunivalu visited it, and presented property to 

secure its fidelity. On his way he visited Viwa ; and Elijah felt 

deeply for his friend, as he saw that greater calamities Would follow 

unless the mountaineers could be recovered. On this account he 

offered to go himself to Lovoni, the town of this tribe. Mr. Calvert, 

knowing the danger of such an enterprise, remonstrated. Elijah 

Replied, " Prevent me not; for we shall not escape unless Lovoni 

1 regained. I sent, but they could not get ashore. I will go my- 

be and try." He was not to be moved from his purpose. On 

self k g ? he said, " This may be the time of my removal. That I 

leaving and when Mr. Calvert prayed with him, Elijah wept. 

leave ; h ^ering the boat, he wished his brother farewell, and urged 

After eni " event of his death, to attend to religion. On arriving at 

h "n, in the 

A • 



VI WA AND MBAU. 487 

Ovalau, Elijah, with two brothers and four of his people, landed by- 
night at an uninhabited place, and passed through the bush into the 
mountains, having several times assembled his attendants for prayer. 
At break of day the party came near Lovoni, and found Nanduva, 
one of the two head chiefs, at home, and presented him with five 
necklaces of whale's teeth, which were graciously received, and 
drums beaten in acknowledgment. The other chief, Tawaki Rambo, 
with many of the people, was down at Levuka, where he had gone 
to take the body of a man in acknowledgment of their share of 
the property lately received. News of Elijah's arrival was sent to 
Levuka, and the king felt that prompt measures must be taken. 
Procuring property, he presented it to the mountaineers, offering 
them, at the same time, his sister, if they would kill Elijah. He 
prevailed. Koroi Thava, a covetous and brutal Lovoni chief of 
inferior rank, to whom Elijah had lately refused to give two muskets, 
started off at once to the mountains, and arrived the same evening. 
He asked Nanduva for permission to kill Elijah, but was refused. 
He again urged it, saying that, otherwise, there would be war 
among themselves ; and at last Nanduva yielded. The next 
morning, as Elijah and his party were walking past a temple, they 
were fired upon. A man then ran at Elijah with a club, but the 
Viwan chief wrested it from him, and threw it on the ground. The 
man again seized it, and his victim could offer no more resistance ; 
a ball had struck him, and he fell dead beneath the blows of the 
club. All the party but one perished, and several were eaten, among 
whom was a valuable local preacher, who was also very useful in the 
printing establishment. The bodies of Elijah, his two brothers, and 
another, were taken to Levuka, where the murderers received liberal 
payment from the whites and the natives. Mr. Waterhouse went 
boldly and begged for the bodies, which were given up to him, and 
decently buried. Such .was the end of the renowned Verani, the 
Christian chief Elijah. He who, before his conversion, had put 
so many to a violent death, at last fell by the hands of murderers. 

The whites now found themselves more deeply involved than they 
had intended. The mountaineers were dominant in Ovalau, and 
constituted a force that might at any time become formidable to 
friends as well as foes. The bare assertion of independence was out 
of the question, and aggression became necessary. Mara of Mbau, 
who was at Lakemba in disgrace, was prevailed upon to come to 
Ovalau and head the movement against the Vunivalu. Alliance 
was also entered into with Rewa, which was still at war with Mbau. 



488 MISSION HISTORY. 

Koroi Thava, the principal in the late murder, proposed that the 
mission property at Levuka should be seized ; and, on account of the 
state of affairs there, Mr. and Mrs. Binner were removed to La- 
kemba, taking some of the goods of Mr. Waterhouse, who yet 
remained on the island. It was feared, however, that he could not 
stay with safety. At this crisis another application was made to 
Thakombau for permission for a missionary to reside at Mbau. 
The assent was given ; and, in accordance with the decision of 
the last district meeting, Mr. Waterhouse was to remove thither, 
and Mr. Calvert to take his place at Ovalau. The Vunivalu gave 
up a small stone house for the missionary, and engaged to build the 
necessary premises at once. The removal was effected with safety ; 
but the whites and Tui Levuka strongly urged Mr. Waterhouse 
not to leave, and the chief of the mountaineers said that the mission- 
house should be burnt if Mr. Calvert remained. The foreigners 
were amazed and annoyed at the mission being at last introduced 
at Mbau, and were made to feel that their own recent proceedings 
had hastened on the event they had so long hindered. 

The death of Elijah Verani had produced a powerful effect on the 
mind of his old friend Thakombau, whose pride was being humbled 
by many reverses and by the well organized opposition which now 
threatened to crush his power in Fiji. The whites had got the 
trade of Fiji into their hands, and prevented vessels from calling at 
Mbau ; and when one arrived with guns and ammunition from 
Sydney, sent by Thakombau' s order, they stopped it at Ovalau, and 
took the cargo for themselves. They wished to get rid of the Vuni- 
valu, and make Mara and Tui Levuka the supreme chiefs in Fiji. 
They remembered being driven away from Ovalau, at great sacrifice, 
when his power was great ; and now that he seemed in their hands 
they determined to retaliate. A leader among them, who had been 
drinking enough to make him very communicative, said to Mr. 
Calvert, " We have taken hold of these affairs, and we intend to see 
them through. We intend that Thakombau shall die, and that Mara 
and Tui Levuka shall be the chiefs of Fiji : but y they must rule as we 
wish afterwards." This design became more and more manifest. 
The American vice-consul said, " Mr. Calvert, it is only the death 
of one man, and all will be right in Fiji." Prudence prevented the 
missionary from arguing the case with the other, who had shown so 
much of their intention ; but this one was quite sober, a man highly 
respected, and exercising the greatest influence among the whites, 
and even the natives. Grieved that he should be governed by such 



VIWA AND MBAU. 489 

principles, and, in effect, seek his sanction for the chief being killed, 
Mr. Calvert remonstrated with him : " Mr. Whippy, you are well 
acquainted with the customs of Fiji, and you must know that the 
death of the king would require and involve the death of very many : 
and, should his death be accomplished, whom do you consider at 
all equal to him to undertake the government ?" He admitted that 
there was no one comparable to the reigning chief ; but they had 
engaged in hostilities, and could not, for the present, think of being 
satisfied with less than the death of the man for whom they had 
conceived deadly hatred. 

In addition to the pressure of public affairs Thakombau was 
afflicted with a distressing illness, and thus made to feel more 
anxious about his salvation. Just then he heard of the assassina- 
tion of his late visitor, Tuikilakila, king of Somosomo. After hear- 
ing from him a description of the murder, Mr. Calvert said, " Yes ; 
he was long warned by God's faithful servants ; but he hardened his 
heart and opposed the Gospel ; yet the Lord bore with him, and 
then severely afflicted him, so that he was made to listen attentively 
during a long affliction to the faithful warnings and constant in- 
struction of Mr. Lytlu But, when he was raised up, by God's 
blessing on Mr. Lyth's medical skill and care, he again resisted God's 
truth. Now he has been suddenly cut off without remedy, and he 
will have no excuse when judged by Jesus Christ." He anxiously 
asked, "And does the Lord work so?" Mr. Calvert replied, "Yes; 
you have been faithfully warned and instructed, but you have re- 
fused to abandon your sins and seek God's mercy through Christ. 
Now, the Lord has tried you in various ways, and afflicted you : 
look at your leg — so reduced ! You ought to submit to God, and 
seek His mercy." 

Thakombau felt keenly what was said ; and now that the adverse 
influence of the whites was cut off, there was good reason to hope 
for success, although Mr. Waterhouse had still the pain of witness- 
ing the horrors of cannibalism in the town of Mbau. 

While the Vunivalu was smarting from continued defeat in war he 
received a letter, on April 22nd,. 1854^ from King George of Tonga, 
urging him to become a Christian. King George had just been on 
a visit to Sydney, and sent, with the letter, a newspaper, containing 
a violent letter from Mr. J. B. Williams, U.S. consul in Fiji, who 
had unwisely credited the Mbau chief and others with many articles, 
and who had also a pique against the king for having sent an 
improper message to the principal of the consul's native women. 



490 



MISSION HISTORY. 



This letter complained of grievances in Fiji, and of leniency of com- 
manders of ships of war who had visited the islands. Mr. Williams 
was anxious that " cast-iron reasons " should he used to " teach the 
fellows how to behave." He advised that Mbau be destroyed, and 
the inhabitants swept from the face of the earth, which, he said, 
could be done while he was smoking a cigar. Among false state- 
ments, there were some truths forcibly put. 

Thakombau was angry and disturbed at hearing this violent letter 
read. Everything seemed to be going against him, and in his sore 
perplexity he was the more ready to heed the communication from 
King George, although he still hesitated to take any decisive step 
towards his own profession of Christianity. In a few days, however, 
he made up his mind. On the 30th of April Mr. Waterhouse sent 
for Mr. Calvert to come over to Mbau to conduct the religious service, 
at which the king was to lotu. At nine o'clock the death-drum, 
Rogorogo ai valu, a Reporter of war," was beaten. Ten days before, 
its sound had called the people together to a cannibal feast ; now it 




Preaching at Mbau. 

gave the signal for assembling in the great Strangers 7 House for the 
worshipping of the true God. About three hundred people were in 
the building, before whom stood theVunivakt, with his children and 



VI WA AND MBAU. 49 1 

many wives and other relatives. In front of him was his priest, an 
old man with gray hair and a long beard. All had assumed the 
more ample lotu dress, and were well behaved and serious. Mr. 
Calvert, who had so long watched and toiled for this event, was 
deeply moved by the scene, and could scarcely find voice to go on 
with the service. That was a day ever to be remembered as one of 
the most important in the annals of Fiji. After worship the people 
crowded about the missionaries to ask for alphabets, and gathered 
in groups to learn to read. In the afternoon, Mr. Waterhouse 
preached to a congregation as large as that of the morning. Thakom- 
bau was evidently relieved, now that he had thrown off the old yoke 
of heathenism. He caused the Sabbath to be strictly observed, and 
procured a large bell, by which to summon his numerous household 
to family prayer. His own attendance at the preaching and prayer- 
meetings was regular, and his deportment serious. His little boy, 
of about seven years of age, had already been permitted to bear the 
name of Christian, and had learned to read. The little fellow now 
became the teacher of his parents, who were both so eager to 
acquire knowledge that sometimes their young instructor would fall 
asleep with fatigue in the midst of the lesson, to resume it after a 
refreshing nap. 

The example of the king in joining the Lotu was followed by many, 
some of whom, no doubt, took the step as a matter of expediency. 
Among these was the high priest at Mbau, whose heart still clung 
to the old system, the gains and emoluments of which he re- 
membered with fond regret. When the king's daughter was about 
to be married, and a large amount of property to be presented, in 
which, formerly, the priest would have had a handsome share, he 
could keep up his new profession no longer, but forthwith became 
inspired in the old style. When the king heard of it, he told some 
one to ask Mr. Waterhouse to send a man to pray with the priest. 
A teacher went ; but the angiy and jealous god would not quit. t 
The next morning Thakombau sent for the priest, who came shak- 
ing under the influence of the inspiration, which, however, speedily 
left him when the king belaboured him with a stout stick, which he 
broke over the sacred back of the august functionary. The cure 
was effectual, and the outraged deity never entered his minister 
again; while priests of lower rank took warning, and feared to 
practise their deceptions any longer. 

Great as was the change in the king, yet the power of religion 
had not gone very deep. His hatred of his enemies and his desire 



49 2 MISSION HISTORY. 

for vengeance still remained. His judgment was thoroughly con- 
vinced as to the truth and benefit of Christianity ; but, as yet, his 
heart refused to yield, notwithstanding the many and urgent appeals 
of the missionary. The Rewa chief, elated by the reverses suffered 
by Mbau, and by the increase of his own resources, sent a request 
that Mr. Waterhouse would remove from Mbau, as he was about to 
destroy the town and its king. But the faithful servant of God, who 
had endured so much suffering, and worked so diligently in that 
place, when no fruit was seen, was not to be frightened away by the 
danger which made his stay at Mbau the more necessary. This 
determination greatly affected the king, who said, " When the vessel 
is sinking every one is anxious to provide for his own safety, as 
many of my own relatives are now doing ; but you, when I am 
reviled, remain to perish with me." " Only be faithful to God," 
replied the missionary, " and follow the guidance of His word, and I 
will remain with you until your death, should it be permitted to 
come to pass during the present agitation." 

Mbau was now surrounded by danger which every day grew worse 
and came nearer. But this sore pressure from without greatly aided 
the good cause. The people, being reduced and in peril, sought after 
God, and the proud heart of their king gave way under the weight 
of his trouble. He began to yield to the milder influences of the 
Gospel, and sent messengers to the enemy, asking for peace. The 
Re wan chief sent back a proud refusal, saying that he would soon 
kill and eat Thakombau, and that he defied his God, Jehovah, to 
save him from his vengeance. The king was unmoved by the insult- 
ing message, and calmly expressed his confidence in God. About 
the same time a spy was caught trying to bribe a Mbau town to 
revolt. The hostile party was struck with amazement on receiving 
this man back safely, wearing a new dress which had been given 
him by the Mbau king. Further overtures of peace were made, 
but met only with defiant rejection. The speedy destruction of 
Mbau was determined, and seemed unavoidable. Nevertheless, 
Mr. and Mrs. Waterhouse dwelt in the centre of the danger, where 
they were loved and sought after by the people. It required no 
small amount of courage to remain ; but God gave to His faithful 
servants grace sufficient for them, and they were made a great 
blessing to many. 

At Ovalau, among the enemies of Mbau, the mission still held on. 
Mr. and Mrs. Binner arrived there from Lakemba in December, 
1853, to take charge of the schools, Mr, Calvert's toil was thus 



VIWA AND MBAU. 493 

much lightened. Neither had he to expose himself to so much 
danger in passing to and fro among the warring parties. His 
acknowledged friendship to Thakombau, and his protest against 
the schemes for his destruction, made him an object of suspicion 
and dislike to the other side, so that his life was frequently- 
threatened, and his visits to Ovalau made dangerous. In June he 
was placed in great jeopardy, while endeavouring to do good and 
make peace. His own account of the affair is thus given in a letter 
to the General Secretaries, dated Viwa, July 26th, 1854 : — 

" We are still surrounded by war, which approaches nearer to us. The end, I judge, 
draws near. It is remarkable that all parties think about religion, and desire to have mis- 
sionaries or teachers. The great enemy is manifestly much dissatisfied with the state of 
light and feeling, and is bent upon destroying what he cannot much longer peaceably 
retain. I have had much sailing during the year. On the 27th of May I went to Levuka 
in my boat to meet an American captain, who had brought us some timber and goods, and 
in order that I might take the services in native and English on the following day. On 
my arrival, the mountaineer who effected Elijah's death wished to kill two of my boats' 
crew. 

"June 1st. — The Levuka chief wished me not to sail till after the Moturiki fight, which 
took place on the 31st. This was an aggressive movement from Ovalau against an island 
belonging to Mbau. One Levukan fell ; several were wounded. One Mbau man was 
killed, and brought to Levuka. In the morning Tui Levuka, and a chief of Mbau, who 
is on his side, came for me, that we might go and bury him. I went and begged two 
mats, in which he was wrapped. He had been anchored in the water all night. The 
fishes had eaten his head and neck, and all the flesh off his left leg and his foot. The 
Levukan was also buried at Moturiki. In this respect a great change has taken place. 

" 6th. — In going to Viwa I desired to call at Moturiki, which I had also attempted to 
do the last time I passed on to Viwa. Besides wishing to speak with them about Chris- 
tianity, I now desired to warn them of danger near, Tui Levuka having told me that 
Moturiki would certainly be destroyed, as the mountaineers would go by night. We 
found that the tide did not serve well for landing ; we therefore proceeded towards the 
entrance leading to Viwa. One of my boat's crew observed a man on the Moturiki beach 
beckoning for us, and told me. I desired one of my Rotumans to go on shore, as it was 
a long distance for me to wade, and we would put in at another point for him, where I 
would see the people. He got in the water, and was proceeding towards the shore, when 
he observed several persons come out from among the cocoa-nut trees. He was afraid, 
and said, 'They are from Lovoni, and will kill me.' I requested him to come into the 
boat. The man continued to call. He was dressed, which led me to think that he was a 
man from Mbau who had lotued. I did not like to let the opportunity pass, and imme- 
diately got on my old water shoes. I did not believe them to be Lovonians ; but said to 
the boat's crew that, should I be killed, they were to return to , Levuka, so that Tui 
Levuka might get my body. Kaitu, a Rotuman, wished to go with me. I forbade him 
and ordered them to take the boat round by the deep water near the reef, and put in for 
me at the other side. The beach was a considerable distance from me, and the water was 
in some places over knee deep. As I proceeded towards the shore many more persons 
made their appearance, some running fast towards me from two directions. As they 
neared me they looked very fierce, and made gestures indicative of evil intentions to- 
wards me. I could not get to the boat ; I therefore went on towards the shore. One was 
swifter than the rest, and came near, with his gun uplifted to strike me. I expostulated 
with him. Quickly several were up with me, some of whom had clubs uplifted to club 



494 MISSION HISTORY. 

me, some with hatchets, some with spears laid on in a position to throw. One came very- 
near with a musket pointed at me, with desperate looks. I trembled ; but protested 
loudly and firmly that they ought not to kill me ; that in me there was no cause of death 
from them ; that their killing me would be greatly to their disgrace. I was surrounded 
by upwards of a hundred. The features of one I recognised, and hoped he was friendly. 
(This man had thought that it was my boat, and he, knowing the exasperated state of the 
people against the whites for meddling in the present wars, fearing that I should be in 
danger, had run towards me ; but was late in reaching me from having run a sharp shell 
into his foot.) He took hold of me, recognising me as the husband of the lady of the 
wooden house at Viwa, who had frequently purchased food of them, and treated them 
kindly, and he said 1 should live. I clung to him, and disputed for my life with those 
who clamoured for my death. Another man's face, through a thick covering of soot, 
exhibited features familiar to me : but a fearful-looking battle-axe he held in his hand 
attracted my eye. However, I laid hold of him, and advised and urged them not to kill 
me. Thus I was between two who might be friendly. I told my name, my work, my 
labours in various ways, again and again, on their behalf ; my having offered Tui Levuka 
a very large looking-glass if he would let them alone ; my having entreated Mara and the 
mountaineers not to attack them, and my preventing an intended attack. I told them 
that I had interceded with the Mbau chief to send them the help by which they were now 
strengthened, and that my full knowledge of being one and friendly with them led me to 
come on shore ; that no white man who had been active in the war against them would 
have dared to come on shore there. Matters were in a hopeful state, when a very ugly 
man drew near with great vehemence. Many had avowed themselves in my favour. He 
appeared resolutely determined, in spite of opposition, to take away my life. He was 
extremely ferocious ; but his arms were seized and held by several. He struggled hard 
for a length of time to get his musket to bear on me, which indeed he once or twice 
managed, but it was warded off before he could fire. At length his rage subsided. All 
then consented to my living. But their thirst for killing had got up ; and, as they could 
not kill me, they wished me to return towards the boat, intending to accompany me, 
hoping to get one or more of my natives in my stead. I refused to go, and persisted in 
approaching towards the shore, led by two. One untied my neckcloth, and took it. They 
pulled my coat, felt me, and I fully expected to be stripped. My trousers were wet and 
heavy. I was weak with talking and disputing with them, indeed quite hoarse. As we 
still went on in the sea they commenced their death song, always sung as they drag 
along the bodies of enemies slain. I feared that might increase their rage, and desired to 
stop it. It was most grating to my feelings, and I stood still and entreated them to desist. 
After a short time they did so, and we proceeded to the beach. Those who had run to 
destroy me departed towards their own town. 

" I found Ratu Vuki, a chief of Mbau, had just arrived. He was vexed with those 
who had treated me so, and would have punished them. I begged he would not. I 
desired him to send me to Viwa in a canoe, as I was sure Mrs. Calvert would be anxious. 
My boys had seen the danger to which I was exposed. They also were pursued by the 
natives, and hastened to Viwa, where they arrived about seven o'clock. Mrs. Calvert 
felt much at the alarming intelligence ; but feared to send the boat to inquire, lest my 
death might be followed by the killing of those she might send. She also hoped that I 
was alive, thinking that the Moturiki people would not kill me. Ratu Luke Matanam- 
bamba was very kind, and very ready to go, though it was thought that my death 
was the vukivuki (' turning ') of Moturiki to Ovalau against Mbau; in which case those 
who went would have been in danger. At midnight I reached Viwa in the canoe, and 
found that my wife had borne up well, but had just given her consent to the going to 
look after me. 

" During the whole of the attack on me the Lord blessed me with great presence of 
mind and considerable firmness, to stand up, proceed, dispute with them, and protest 
against their taking away my life. My trust was in the Lord. He was my help and 



VI WA AND MBAU. 495 

deliverer. It appeared to me very probable that my course and my ministry were about 
being ended : yet I was comforted in the assurance that 

' They could not yet my life devour, 
Safe in the hollow of His hand.' 

While looking at the instruments of death which were held over and levelled at me, I felt 
that my life was still in His hands, and could only be taken by His permission. My 
prayer was to the God of my life. I was persuaded that, if He permitted my death, I 
should glorify Him in some ways that I could not have done by my life. I thought that 
the natives might be thereby led to deep consideration of the folly and evil of war, and be 
led to terms of peace. I gave myself afresh to the Lord, feeling willing and desirous to 
glorify Him, whether by life or death. I thought of my family ; and committed my chil- 
dren, in England, New Zealand, and Fiji, and my much-loved and faithful wife, to the 
Lord, in whom she trusted. I thought of the mangled body of the murdered Williams, 
and thought my own likely to be mangled and abused to the same extent ; but I knew 
that I should not be eaten, even in cannibal Fiji, which was some relief to my mind. And 
then I felt very thankful to Him who had preserved me to labour more than fifteen years, 
in which I had been employed in rough and dangerous work. It seemed to me an appro- 
priate end of my labours in Fiji. But how gracious, how wise, how powerful, my Deli- 
verer ! Again I am rescued, and privileged with restoration to my family and labours. 

7th. — " I went to Mbau. I felt stiff and tired, having been wet in my legs from twelve 
at noon to twelve at night, as I had to get into the water with the crew several times in 
coming to Viwa in a canoe. When about to leave Mbau at three p.m., Mr. Waterhouse 
asked me to remain and preach. After the service, it was later than desirable for me to 
be out, so I slept at Mbau." 

Very soon after this Mr. Calvert visited Lakemba, to assist in 
the examination and ordination of native assistant missionaries, 
and to procure agents to help on the other side of the group. He 
availed himself of his stay here to procure a quantity of property 
wherewith to acknowledge the clemency of the people who had 
spared his life. These people did not belong to Moturiki, but had 
come there from Ndravuni and Koroi Rokoseru, which places, he 
knew, were not friendly to Mbau and Viwa. Having obtained a 
good supply of native cloth and mosquito-curtains, which were 
greatly valued in the islands to leeward, Mr. Calvert, on his return, 
went, accompanied by some Viwa people, to present the offering at 
Ndravuni. It was received with every expression of satisfaction, 
and pigs and yams were bountifully provided for the entertainment 
of the visitors. A good feeling was thus set up between the Ndra- 
vuni people and the Vi wans, and a friendly intercourse was established 
from that time. Another result was that a teacher was received at 
Ndravuni, whence one had formerly been driven away. But further 
and more important good grew out of this matter. In the following 
December the towns along fifty miles of the coast of the mainland 
next to Mbau had engaged to join the enemy, and thus bring the 
war close to Mbau, and make its destruction certain. In this revolt 



496 MISSION HISTORY. 

Ndravuni, which was only seven miles from Mbau, was to have 
taken the lead ; but the recent friendly intercourse with Viwa pre- 
vented the success of the plot, so that, when the other towns fell 
away, Ndravuni, and Koroi Rokoseru remained firm in their allegi- 
ance to Mbau. The enemy, who had risen to great power, and had 
spread devastation and bloodshed everywhere, were disappointed 
and enraged to find themselves met by a stout resistance where they 
had reckoned upon help. A good fence and embankment at Ndra- 
vuni were nobly defended in many attacks by the Viwans, who lost 
none of their number. Thus was the destroying course of the 
enemy stayed and kept at a distance ; and the deliverance was 
clearly traceable to the peril in which Mr, Calvert had been placed 
at Moturiki, and the circumstances that followed. Often he had 
wondered why he had been placed in such terrible danger ; but 
now he saw the good that was brought out of it, and gave God 
thanks. 

Prevented from approaching Mbau as they had intended, the 
hostile forces gathered at Kamba, which is at the point of the pro* 
montory forming the bay in which Mbau is situated. By a teles- 
cope the hills at Kamba could be seen covered with the enemy, 
while a fleet was carrying the troops to Thautata, whence they could 
easily reach the city. But another danger sprang up within Mbau 
itself. There were many who had smarted under Thakombau's 
former unscrupulous and cruel exercise of power, and who were 
ready to take advantage of his present straits to obtain revenge. 
Among these was Nayangondamu, a chief but little inferior in rank 
to the king, who had killed his father. A rumour reached Mr. 
Waterhouse that Nayangondamu was in league with the besiegers, 
and intended to assassinate Thakombau in the chapel, or on the 
way thither, on the coming Sabbath. The missionary at once re- 
moved his family and the wives of the teachers to Viwa for safety, 
while he himself remained, anxiously waiting for the appointed day. 
He had an interview with Nayangondamu, and acknowledged That 
kombau's past guilt, but asked that his life might be spared, for the 
sake of the Lotu, which would suffer if he were removed. The 
chief promised that he would do him no harm ; but the missionary 
knew too well the value of a Fijian promise to be reassured by it 
The bell was rung for service ; but for some time no one dared to 
come. At last, a few armed men gathered outside. Presently the 
king, attended by an armed guard, arrived. Then came his cousin 
similarly accompanied, and entered the chapel. One of the king's 



VIWA AND MBAU. 497 

men, with a loaded musket, stood as sentinel. It was a strange 
service. Every man was too busy watching and suspecting his 
neighbour to attend to the preacher, who speedily dismissed his 
congregation, and thanked God that no outrage had been com- 
mitted. This crisis over, the king prepared for action. Forces 
were still being landed at Thautata. Thakombau, with twenty 
canoes, sailed out, scattered the enemy's fleet, and routed the 
troops. 

The missionaries took great pains to keep friendly with both 
sides, and Mr. Waterhouse regularly visited Kamba, though often 
at the risk of his life ; for his residence at Mbau, and friendship 
with its king, exposed him to great danger. In these visits he was 
much helped by Lydia, the Christian wife of Koroi Ravulo, to 
whose interference, on one occasion, he owed his escape from a 
violent death, for which preparation was made. 

At Mbau, Nayangondamu was not the only man of influence who 
was disposed to favour the enemy. Koli, the king of the Lasakau 
fishermen, who inhabited part of Mbau, was known to exchange 
messengers in the night with Mara at Kamba. To this man Mr. 
Calvert applied himself, while Mr. Waterhouse watched and tried 
to influence Nayangondamu. The missionaries felt much for 
Thakombau, whose position was most trying at this threatening 
crisis, and who was now thoroughly humbled before God, confess- 
ing all his many sins, and seeking that mercy he had so often 
rejected. At one time, when things looked darkest, Mr. Calvert 
urged him to seek in flight the safety which seemed otherwise 
impossible, and offered to supply him with all means of escape. 
The king replied, " I cannot do that. If evil comes, I must die. 
But I think the Lord will deliver me. I am lotu. If I do anything 
to conciliate my enemies, it will be disregarded. There is one 
thing, which may be useful, that I desire. Do you keep close in- 
tercourse with Koli." This request was, of course, attended to ; 
and Mr. Calvert never went to Mbau without visiting the Lasakau 
chief, and endeavouring to exercise a good influence over him. 
Koli received the missionary well, and often returned his visits at 
Viwa. 

During this critical time of excitement and danger it was ar- 
ranged that Mr. Waterhouse should hoist signal-flags, which Mr. 
Calvert could see at Viwa by putting a telescope through the 
thatch of his house. On the 23rd of October he saw the signals, 
Bad news : come over : and set off at once to Mbau. Just as he 

33 



498 MISSION HISTORY. 

had crossed the island, and was about to embark, a messenger 
came running after him, to say that Koli had arrived at the 
mission-house, and wanted to see him. Mr. Calvert sent back a 
request that the chief would wait until his return, and then made 
haste to Mbau, where he found Mr. Waterhouse apprehending 
immediate danger to Thakombau, in case of which the mission pre- 
mises might be the scene of further violence. On his return to 
Viwa he found Koli still waiting, and took him aside for conversa- 
tion. The chief then told him that he and his people were much 
annoyed at being suspected and treated in the way they were ; and 
that, in order to annoy the Mbau chief, they were about to enclose 
their quarter of the town with a fence ; but that they intended no 
further mischief ; yet, as he and the missionary were on such good 
terms, he thought it right to come and let him know the truth of 
the case, that he might not be surprised or alarmed. This sounded 
tolerably well ; but Mr. Calvert interpreted it by the light of facts 
which had come to his knowledge, and saw the momentous import- 
ance of the crisis. When at Kamba last he had seen immense 
floats of bamboos ready to be sent to Mbau, to fortify the Lasakau 
quarter, as soon as it openly revolted. He also knew that Mara 
had given property to Koli, and had further promised canoes, land, 
and women, to insure his help. The King of Rewa, too, had offered 
him great wealth, and engaged to give him a hundred canoes, some 
of which were then building. Koli and his people could not resist 
such overwhelming inducements ; and the conspiracy was fairly 
on foot, the success of which would not only have cost the life of 
Thakombau, but have subverted all established authority through- 
out Fiji. Prompt and effectual measures were to be taken. Mr. 
Calvert let Koli know that he saw through his designs, and spoke 
to him strongly about the crime of bloodshed, which, if once begun, 
would spread further than he could tell, and most likely end by 
the club falling on his own head. These cogent reasons were backed 
by a solid argument, which could not fail to have effect, a present 
of twelve dozen hatchets and ten wedge-axes. "This," says Mr. 
Calvert, " was a bird in the hand, — a heavy one : whereas many of 
the canoes promised were yet living in the forest, and his personal 
danger was a consideration." Giving the promise that no step 
should be taken against the Mbau king, Koli returned home late in 
the evening, and was met on the beach by his people, who were 
in great excitement, waiting for the final signal of revolt. He, how- 
ever, ordered them off to their homes, reproving them for ever 



VIWA AND MBAU. 



499 



entertaining such a very improper notion as that of rebellion against 
the supreme chief ! Thus was this danger averted, at any rate, for 
the time. 

The present state of affairs had a good effect not only on Thakom- 
bau, but on his people as well. The straits to which they were put, 
and the perils which continually threatened them in their beleaguered 
island, prepared them to receive the warnings and counsels of the 
missionary, so that privation and danger led the way to contrition 
of heart and anxiety for salvation. The city which, in its pride and 
power, had shut out the ministers of Christ and opposed their work, 
now, humbled and crippled, gladly received the hope and help of 
the Gospel. But, though brought to great extremity, Mbau, to the 
astonishment of its enemies, still held out, until even the furious 
and boastful King of Rewa began to feel that, after all, Thakombau 
might be delivered out of his hands by the God in whom he now 
trusted. He said, u If Thakombau be a hypocrite, his lotu will 



Ratu Nggara's Grave (see page 370). 

only add fuel to the fire : but if he be truly Christian, we shall not 
get him." 

On the 26th of January, 1855, the whole course of events was 
turned by the death of Ratu Nggara, the implacable king of Rewa, 



500 MISSION HISTORY. 

who was carried off by dysentery. At the time of death he was 
unconscious, and thus unable to leave those charges for the con- 
tinuance of war which the Fijians deem so sacredly binding on 
the survivors. Thakombau at Once sent an ambassador, asking 
for peace. " Tell the Rewa people," said he, " to become Chris- 
tian, and let us establish a peace that shall be lasting. If we fight, 
and one party conquers, thereby making peace, evil will remain and 
spring up. Let us all become Christian, and establish peace ; then 
all will be likely to go on well. I am Christian, not because I am 
weak or afraid, but because I know it to be true. I trust in God 
alone." The chiefs received the message favourably, and sent 
an ambassador to Mbau with a peace-offering. Some, however, 
wished the war to continue ; and it was their vexation at the inter- 
ference of the missionaries to obtain peace, that led to the burning 
of Mr. Moore's house at Rewa. 

The events that followed have already been related in the 
account of the Rewa mission (at p. 371). Just at the time when 
Mara, who had not been consulted in the late pacification, had 
gathered his dependents and malcontent tribes into another for- 
midable opposition, King George of Tonga came to Fiji, where, 
contrary to his own wish, he became involved in the war, and 
brought it to a speedy termination. Seventy towns returned to 
their allegiance to Mbau, and all clemency was shown to those who 
had taken part in the rebellion. A deep impression was thus pro- 
duced in favour of the religion which could produce effects so 
strange in Fiji, and many were led to give attention to its claims 
and teachings. Before King George left, with the handsome presents 
he had received, a meeting of the Vunivalu with Mara, Tui Levuka, 
and other rebel chiefs, took place on board H.M.'s ship Herald, 
commanded by Captain Denham, and then lying off Ovalau. The 
peace was professedly confirmed, and Thakombau, after reproving 
the others for their past folly and rebellion, urged them now to give 
themselves up to the pursuits of peace, and attend to the tilling of 
the land and the interests of trade. 

The work of the missionaries, after much toil and discourage- 
ment, was thus followed by success at last. The great Strangers' 
House at Mbau was set apart for the public worship of God, and 
about a thousand people would meet there, a large proportion of 
whom were evidently sincere worshippers, many of them having 
bitterly repented of their sins, and brought forth fruits meet for 
repentance. The great centre being gained, the good work went on 



VIWA AND MBAU. 501 

without hinderance on all hands. Chapels were built and houses 
opened for religious service in every direction. By the help of 
native agents, from Lakemba and Nandi, and by employing those 
converts who could read and pray in public, most of the places were 
supplied with one service on the Sabbath. Only one teacher could 
be spared for the island of Moturiki, where there were nine towns 
to be visited. The teacher managed the work as well as he could, 
by starting early on the Sabbath morning with service at one town, 
and then passing on to the next, and so on until his strength or the 
daylight was spent, when he would stay at the last town he had been 
able to reach. Other more distant islands, belonging to Mbau, 
followed the example set at head-quarters. At Nairai a very de- 
voted teacher laboured with great success. When Mr. Waterhouse 
visited the islands he not only found many in earnest in their desire 
for salvation, but one man, the signs of whose conversion were clear 
and satisfactory. This new convert had already gained extensive 
scriptural knowledge, and preached with all clearness the doctrine 
of justification by faith, furnishing proof of what he taught by well 
chosen quotations from the New Testament. The old chief at 
Nairai resolved to put away his many wives, and be married in due 
form to the oldest. She advised him to select one who was younger, 
but he refused, saying, " I understand the matter. It is right to take 
the one I have lived longest with ; and let the younger ones be 
married to persons of their own age, with whom they will be happy, 
and have children." Some Mbau chiefs residing on the island 
wished him to postpone the step, as the Vunivalu was not yet married, 
and in casting away all his wives but one he would not be likely to 
get so many mats made for tribute to Mbau. But he said death 
would not delay, and he was not thinking about the making of mats, 
but about the salvation of his soul. And he was then married. 
The Holy Ghost was poured out plentifully on the young church at 
Nairai, and hundreds of persons yielded to His power, and very 
many rejoiced in the favour of God. This state of things was soon 
made known far and wide, and in other islands fresh interest was 
excited on behalf of the Lotu, and many inquired after the blessings 
of the Gospel, no man daring now to make them afraid. At this 
time the number of regular worshippers in the Mbau circuit was 
ascertained to be 8,870. 

It had been evident throughout, and now seemed clearer than ever, 
that the missionaries had been guided by Him for whom they lived, 
when they established the station at Viwa. Visits from this island led 



502 MISSION HISTORY. 

to the establishment of the two circuits of Mbau and Nandi. Ovalau 
was occupied, for years, as a part of the Viwa circuit. At the break- 
ing up of the Rewa mission some of the Christians found refuge 
at Viwa, and were trained there, while some of their friends obtained, 
in their exile, the light of religion, which they afterwards carried 
back to their own town. When the Rewa mission was recommenced, 
it was from Viwa. Kandavu and other parts were first supplied from 
this station, and teachers and local preachers have been raised up 
there who have laboured faithfully and successfully in various 
quarters. Viwa was certainly the best place for printing operations, 
as the work could be done there better and more cheaply than 
elsewhere. Above all, the position was most favourable on account 
of its nearness to Mbau, all the time that the missionaries were 
forbidden to establish themselves in that place. In political im- 
portance, Viwa had lost its former distinction. Christianity had 
already made a great change in Fiji, and the influence of places was 
no longer measured by the degree of their barbarity or treachery. 
The number of inhabitants on the island had been seriously thinned 
by war ; and Viwa, having served its political purpose, was fast 
dwindling into an unimportant place. While its influence was at 
the highest it became the centre of those missionary operations 
which had now spread over so much ground, and had established 
themselves most firmly in the seat of supreme power. 

In November, 1855, Mr. Calvert, after seventeen years' service in 
the islands, left Fiji, to superintend the printing of the Holy Scrip- 
tures in England, under the auspices of the British and Foreign 
Bible Society, which had liberally offered to supply Fiji with the 
Scriptures in its own tongue. On the Sunday before he left he 
preached at Mbau, in the Strangers' House, to a crowded con- 
gregation, all of whom were evidently affected and impressed. It 
may well be supposed that the feelings of the missionary were deep 
and peculiar. Uppermost among them was gratitude to God for 
the great success He had given, after all the work and suffering of 
His servants. He remembered what Mbau used^to be, and wondered 
at the change. Hitherto, when he had come there on Sunday, the 
bright waters surrounding the island had been crowded with canoes 
of all sizes, and the noise of their many crews had made it difficult 
to realize that the day of holy rest had ever been given to man. 
Now, if a little canoe darted out on the surface of that sunny sea, it 
was most likely conveying a Christian teacher on his work of mercy* 
In all other respects the change was as great and as remarkable. 



VIWA AND MBAU. 503 

The Viwa station was occupied by the Rev. William Wilson, who, 
with his devoted wife — a daughter of the late Rev. Peter M'Owan, — 
had arrived during the previous year, and was now labouring with 
unremitting zeal in the wide circuit over which he was placed. He 
had begun his work when the late troubles were at the worst ; and 
in the midst of danger and treachery and bloodshed, such as even 
Fiji had never witnessed before, he had become schooled and dis- 
ciplined for it's efficient discharge. Towards the close of 1856 Mr. 
Wilson removed to Mbua, exchanging with Mr. Malvern, whose 
failing health made it desirable that he should be near to some other 
missionary. 

During this year the old chief priest of Mbau died, after having 
done all in his power to hinder the progress of that religion which 
had deprived him of his ill-gotten gains. The surrounding tribes 
continued unsettled, and actual war was threatened, but averted by 
the prompt interference of the missionary. This year was also re- 
markable as the date of the first assertion in Fiji of God's original, 
retributive law, " Whoso sheddeth man's blood, by man shall his 
blood be shed." The following account is from the pen of Mr. 
Waterhouse : — 

44 There had been two cases of murder. A woman had quarrelled with her husband, 
and consequently had run away to a certain town. The friends of the husband took a 
whale's tooth to those who gave shelter to the woman, and requested them to send her 
home. The townspeople then assembled and deliberated on the case, and decided that 
they would not send her home, but kit her for their Sunday'' s meat ! Whereon they 
put her to death, cooked her body, and ate it the following day, which was the Sabbath. 

" The other murderer was a chief of Mbatiki. He loaded his gun, and took a walk 
with several attendants, all armed. He then placed an ambuscade, and as the other chief, 
his rival, was returning to the town, he shot him, and the man died on the spot. He then 
went home apparently unconscious that he had done wrong. A canoe was sent to the is- 
lands, and the murderers were placed in custody. They were tried at Mbau, found guilty, 
and sentenced to death. Still it was evidently premature to punish them for a crime not 
yet rendered illegal by the law of the land. They were reprieved, and a heavy fine in- 
flicted. It was then announced that murder was henceforth tabu, and that its agents 
would be punished with death. 

"A few weeks afterwards a most horrible murder was perpetrated by a Mbau chief, 
who was living at a town about eight miles distant. He sharpened a large butcher's knife 
and went into the bush in quest of his wife, who was collecting the leaves generally used, 
for culinary purposes. He found her in company with another woman, and told her he 
had come to kill her. The two women ran away ; but the wife unfortunately stumbled, 
and her pursuer secured her person. Without detailing the disgusting acts of his savage 
cruelty, it is sufficiently explicit to state that, in spite of her entreating the father of her 
children to spare her life, on condition of future obedience, the monster killed her, and cut 
her body into fragments. He then fled for refuge to an adjacent town. Being a personal 
friend of the chiefs he came to Mbau as soon as he was sent for, doubtless presuming on 
his influence with the chief for pardon. 

" On the 7th of March the murderer was tried, and his culpability proved clearly. I 



504 MISSION HISTORY. 

voluntarily attended as counsel for the prisoner, but could urge no plea for acquittal, as 
his guilt was undeniable, and he spontaneously acknowledged it. He was sentenced to 
death, and then placed in solitary confinement. In co-operation with my native assistant, 
we visited him thrice every day. For a time he thought I would interpose on his behalf ; 
but I assured him that I could not conscientiously do so. I was already blamed for hav- 
ing prevented the execution of former criminals ; and now that murder had been com- 
mitted since the promulgation of its prohibition, I could no longer shield the guilty. He 
was very ignorant of religious truths. On Sunday while I explained to him the meaning 
of the passage, ' Where their worm dieth not, and the fire is not quenched,' he broke out 
in concern for his soul. After a pause, he inquired, ' Is my wife in hell ? ' I feared she 
was. He seemed gratified at the reflection that he had sent the soul of his wife to infinite 
torment. But when his attention was directed to this fresh proof of his unfitness to die, 
he again began to inquire, ' What must I do to be saved ? ' He was left earnestly praying 
to God to have mercy on his soul. 

" On the evening of the nth the criminal was escorted to the gallows. He had pre- 
viously assured us that God, for Christ's sake, had forgiven all his sins. For several rea- 
sons I judged it expedient to be absent on the melancholy occasion, and directed a native 
assistant to accompany the murderer, in my stead, to the place of execution. The victim 
of justice was absorbed in prayer to God, and paid no attention to the assembled populace. 
He listened solely to the exhortations of his native pastor, whilst one of the chiefs ad- 
dressed the company present. At the conclusion of the chiefs speech the whole assem- 
blage prostrated themselves, and the teacher engaged in public prayer to Almighty God 
in behalf of him who was sentenced to die. We could hear distinctly from our house the 
voice of prayer. Then, amidst the becoming solemnity of perfect silence, the malefactor 
was ushered into the realities of the eternal state. He had no wish to live, and expressed 
great regret for all his sins." 

This awful scene proved how great a change had already been 
effected in Fiji, where, hitherto, human life had been so cheap, and 
blood had been poured forth like water. Still this was only the be- 
ginning. Horrible crimes were yet committed among the people, 
and the missionary goes on to say : " There have been several most 
shocking cases of strangling, etc., but no more than could have 
been expected in the transition state from the tyranny of cruelty to 
the reign of love. Nor can we expect to reap where we have not 
sown, or where our agents have been indolent husbandmen. But in 
no town, as yet, has there been a repetition of such offences after we 
have personally endeavoured to convince the people of the sinful- 
ness of these crimes. In work of this sort our native assistants are 
generally very useless ; but not invariably so. We were amused at 
the language of one of them who arrived at the place of preaching 
soon after the strangling of a woman, the aunt of a young man re- 
cently deceased. The Christians told him that they had attempted 
to prevent the work of destruction, but in vain. l And where are 
the imprints of your labours ? ' said he. ' What do you mean ? ' in- 
quired they. c Why/ rejoined he, ' you should have got your clubs 
and fought for the Lord ! ' " 

Another important occurrence marked this year. Three Mbau 



VIWA AND MBAU. 505 

chiefs of rank were publicly married, each to one wife, and hopes 
were entertained that, before long, Thakombau would take the same 
decisive step. 

The state of the societies and congregations throughout the 
circuit was very encouraging, and gave the best evidence that 
the power of God wrought with His servants among the people. 
An important point of church economics was established by Mr. 
Waterhouse. He says : " After mature reflection, I decided on a 
measure which some thought, at the time of its adoption, was pre- 
mature, but which has succeeded admirably ; namely, that all the 
native agents should at once be supported by their congregations. 
This scheme has cost me a very great deal of personal trouble ; 
but its beneficial results amply repay me. 1. It saves the funds to 
the amount of more than ^30 annually, in an item which increases 
its bulk every year. 2. It bestows upon the people the blessedness 
of ' giving/ furnishing them with a frequent and regular opportunity 
of evidencing their gratitude to God, in a form more tangible than 
that of words ; and instructing them from the very Jirst in the 
scriptural duty of supporting the Christian ministry. It gives them 
a greater interest in the work, as they begin to regard the teachers, 
not so much as the agents of the missionary, as they used to do, 
but as their own pastors. And now that the native ministers cost 
the people something, the people appreciate their labours, and try 
to realize a return, in spiritual instruction, for their own expenditure. 
This leads them to frequent, more often than they did formerly, the 
school and the chapel. 3. It gives a zest to the labours of the native 
pastor. He does not like to let his people see that he is paid by 
them for doing nothing. He knows that they will expect him to 
work ; and that they can (and will, if needs be) communicate to the 
missionary his inactivity. Hence he is led to guard especially 
against his tropical indolence." 

Some further results of the year's labours were the commence- 
ment of a new chapel at Mbau ; the building of eight mission- 
houses on Viti Levu for native agents ; the establishment of a 
church at Ngau, where, Fijian tradition says, cannibalism originated. 
Two hundred and twenty-six couples were married here, and one 
hundred and seventy-four adults were baptized. One hundred and 
seventy-four couples were married, and two hundred and twenty-two 
adults baptized, and three beautiful chapels built, at Nairai, where, 
" at a missionary meeting, five young men, local preachers on trial, 
offered themselves as messengers of the church, and were accord- 



506 MISSION HISTORY. 

ingly appointed to stations on the large land." The following sum- 
mary shows what had been done : — 

"In this circuit the net increase in numbers is five hundred and 
twenty-three, and more than six hundred are on trial for member- 
ship. Twenty-seven are on trial as local preachers, the majority of 
whom are young men. A scheme has been established, by great 
exertion on the part of the missionary, by which all the native 
agents will be supported by the people amongst whom they labour. 
This is to be done by the erection of a house, in the first instance, 
and the contribution of food monthly,, and clothing quarterly. In 
this circuit they have only one missionary ; there are twenty chapels, 
fifty-one preaching places, thirty-two paid agents, twenty-two local 
preachers unpaid, six hundred and twenty-three members of the 
church, six hundred and twenty-seven on trial, thirty-five day- 
schools, two thousand day scholars, and nine thousand attendants 
on public worship." 

At the commencement of 1857 Thakombau dismissed his many 
wives, and was publicly joined in holy matrimony to his chief queen. 
The wealth and influence which he thus sacrificed cannot be ap- 
preciated by strangers to Fiji ; but the heart of the king had been 
yielding more and more to the power of the Gospel, until at last he 
bowed in submission to that yoke of purity, the righteousness of 
which he had long acknowledged. This great difficulty being re- 
moved, the Vunivalu and his queen were publicly baptized on the 
nth of January, 1&57. The scene is powerfully described by Mr. 
Waterhouse. 

" In the afternoon the king was publicly baptized. In the presence 
of God, he promised ta c renounce the devil and all his works, the 
pomps and vanities of this wicked world, and all the sinful lusts of 
the flesh/ He engaged to believe all the articles of the Christian 
faith ; and solemnly vowed, in the name of the Holy Trinity, ' to 
keep God's holy will and commandments, and to walk in the same 
all the days of his life/ In accordance with my request, previously 
conveyed, the king then addressed the assembly. It must have 
cost him many a struggle to, stand up before his court, his ambas- 
sadors, and the flower of his people, to, confess his former sins. In 
time past he had considered himself a god, and had received honours, 
almost divine, from his people ; now he humbles himself, and adores 
his great Creator and merciful Preserver. And what a congregation 
he had ! Husbands, whose wives he had dishonoured ! widows, whose 
husbands he had slain ! sisters,, whose relatives had been strangled 



VIWA AND MBAU. 507 

by his orders ! relatives, whose friends he had eaten ! and children, 
the descendants of those he had murdered, and who had vowed to 
avenge the wrongs inflicted on their fathers ! A thousand stony hearts 
heaved with fear and astonishment, as Thakombau gave utterance 
to the following sentiments : ' I have been a bad man. I disturbed 
the country. The missionaries came and invited me to embrace 
Christianity ; but I said to them " I will continue to fight." God 
has singularly preserved my life. At one time I thought that I had 
myself been the instrument of my own preservation ; but now I 
know that it was the Lord's doing. I desire to acknowledge Him 
as the only and the true God. I have scourged the world.' He 
was deeply affected,, and spoke with great diffidence. The king 
chose the name of Ebenezer, as an expressive acknowledgment of 
the help of God vouchsafed to him, in preserving him from the hand 
of his enemies, during the troubles of 1854-5. The queen was 
baptized by the name of Lydia, in remembrance of Lydia Vatea. 
She was neatly attired in the appropriate dress and mantle furnished 
by the kindness of some ladies in Adelaide, South Australia. To 
God be all glory ! Your unworthy servant greatly feels his increased 
responsibility. He solicits the prayers of the friends of missions, 
that his strength may be proportioned to his day. ' Who is suffi- 
cient for these things ? ' " 

In August, 1857, the Mbau circuit reports "in persons fully 
admitted as church-members, and that the members, have retained 
their pietyj with but few exceptions. The Mbau chapel is in course 
of erection, and teachers' houses have been built gratuitously at 
Lasakau. and. Soso. A very valuable native teacher has been 
removed by death * his useful life was crowned with a very triumph- 
ant departure. 

" In Viti L_evu (or, the Great Fiji) nearly 1,000 idolaters have 
forsaken, heathenism* and are under Christian, instruction. Native 
schoolmasters, have, been placed in eight towns, these agents have 
been raised in, the circuit : ninety-four have been received into 
full membership with, the church.. In. the islands in. this circuit 
there are. 9,000 people, attended to. by native preachers, there have 
been admitted into, full communion,, 267 at Ngau,, 40. at Mbatiki, 59 
at Koro, 2QO>at Nairai, and 36 at Moturiku In the whole circuit, 
after filling up vacancies by death, removals, and expulsions, there 
is a net increase of 759 members, with 722 on trial ; twelve chapels 
have been built ; 43 native agents have been entirely supported by 
the contributions of the congregations ; nearly 600 marriages. have; 



508 MISSION HISTORY. 

been solemnized ; ninety-six schools have been commenced ; and 
the attendants on public worship are greatly increased. 

Having laboured with pre-eminent success, but beyond his 
strength, Mr. Waterhouse was compelled to remove in September, 
1857, to the colonies, in order to recruit his health and that of his 
excellent wife. While there he attended many missionary and Bible 
meetings ; and prepared catechisms for the press. He also, by the 
assistance of a Fijian teacher, prepared elementary books, and a 
portion of the Gospel according to St. Matthew, in the Rotumah 
language. Having been benefited by the change of climate, he and 
his family nobly went forth again to the good work, by the Wesley, 
which left Sydney in April, 1 859. 

For some years the schools in Mbau were tinder the charge of 
Mr. Collis, who left Lakemba to superintend the important edu- 
cational operations on this station, and throughout the whole 
circuit. 

During Mr. Waterhouse's absence the circuit was in tTie care of 
the Rev. J. S. Fordham, who had become well fitted for such a 
charge by his residence and sufferings at Nandi. Mara and a 
younger brother continued unsettled, and succeeded in exciting ill- 
feeling and war, once more, near to Mbau. The king, who remained 
firm and consistent in his profession of Christianity, dealt with the 
hostile party as leniently as the maintenance of authority and order 
allowed, and strove to avoid bloodshed as far as possible. 

The kingdom of peace made daily progress, and the xc pure re- 
ligion and undefined " of the Gospel firmly established itself in the 
heart of Fiji. But very much remained to -be done, and the great 
successes which had followed the preaching of the Gospel, while 
filling the missionaries with grateful wonder, made them feel more 
and more keenly the want of help to reap the ready harvest, the 
very plentifulness of which overwhelmed them. 



Chapteh IX.— Mbua. 



THE mission labours, sufferings, and perils on the large island of 
Vanua Levu — the Great Land — have been similar to those 
already described, although they have their own events of peculiar 



5IO MISSION HISTORY. 

interest. Great part of the island still remains under the old dark- 
ness of its superstition and cruelty ; and the servants of Christ who 
have faithfully laboured there, await with patient confidence the 
ultimate and glorious triumph of that Gospel which has so greatly 
blessed other parts of Fiji. 

About 1 843 the heathen chief of Mbua procured a teacher from 
Viwa to instruct a friend of his who had renounced idolatry for the 
Christian faith. This teacher, and others who were afterwards sent 
to his help, laboured under the indirect sanction of the Mbua chief, 
and had such encouraging success that, although the district had 
been unsettled by war, the converts, in 1845, amounted to three 
hundred. Presently this fair prospect was darkened by a change 
in the feelings and conduct of Tui Mbua, the chief, the circum- 
stances of which are thus given by the Rev. Thomas Williams. 
" About this time Ratu Verani became a Christian. The people 
around Mbua, where he had great influence, had long said they 
should lotu to a man when Verani did ; and now the time had come. 
But it was quickly seen that Verani was intent on being a Christian, 
not like his uncle, Namosimalua, seeming to be one ; and one of his 
first steps towards becoming one gave huge offence to Tui Mbua. 
Verani was married to his chief wife : the others he returned to 
their friends, with explanatory and conciliatory messages. Amongst 
the returned ladies was a daughter of Tui Mbua, who determined to 
revenge her dismissal by persecuting his Christian subjects. Raitono, 
the companion of his life, and most trusty servant, was disgraced, be- 
cause he would not again become a heathen. A ruffian of low birth 
was invested with much of his power, because the most likely person 
to gratify the revengeful determination of Tui Mbua, by using it to 
the injury of the Christians. The profession of Christianity was 
prohibited, and those who adhered to it were subjected to much 
;vrong. Their hogs, fowls, and gardens were destroyed ; their yam- 
stores broken open, and plundered of their contents. An incendiary 
was employed to fire their neat chapel, the flames from which con- 
sumed one of the teachers' houses ; but by great activity the rest of 
the village was saved from ruin." During this persecution some of 
the converts went back ; but many remained firm, and continued 
under the care of the teachers. 

In 1847 Tui Mbua diedj when three of his wives were strangled. 
The refusal of the Christians to take part in the heathen obser- 
vances on this occasion subjected them to the still heavier dis- 
pleasure of the sons of the deceased, who were now in power* 



MBUA. 5 1 1 

When the Somosomo mission was abandoned, a missionary was 
sent to Mbua, and, in prospect of this event, Mr. Hunt had caused 
a house to be built in the village of Tiliva, where the Christians 
lived. On the 3rd of November, 1847, the Rev. Thomas Williams 
arrived from Somosomo to occupy this station ; and the history of 
the new mission could not be given better than in his letters 
addressed to the General Secretaries, from which the following ex- 
tracts are taken : — 

"November nth, 1847. With the locality of this new station I 
am much pleased. It is embosomed in tropical luxuriance, on the 
edge of a good river, and two miles from the sea. The village of 
which my house forms a part is Christian ; that on the opposite 
bank of the river is heathen. My congregation on Sunday last 
numbered about one hundred and twenty souls, most of whom were 
seriously attentive. The physical appearance of this people is far 
below that of the Fijians among whom I have laboured previously ; 
but there appears a willingness to be taught, and to make my 
way as pleasant as they can. The mind which produces these dis- 
positions is of more worth than a noble exterior. Several small 
places, at distances of from three to ten miles, are open to me, at 
three of which we have a few church-members. 

" My hands and time are fully occupied in getting my abode into 
such a state as to secure health and comfort, so far as they can be 
had here. The house is scarcely ever free from natives during the 
day. There are so many things that are new to them that they 
are often unwilling to move, lest any new thing should pass by 
unobserved by them. Though they are sometimes in my way, I 
cannot find fault with them ; their docility and simplicity prevent 
my complaining. 

u Mr. Lawry came on shore the day after I landed. The people 
had their school-feast, when they repeated portions of the Scriptures 
in his hearing, and presented a quantity of sandal-wood, mats, and 
oil, as a mark of their respect for him, and of their love to the 
cause of missions. 

" The two Fijian teachers placed here are steady men, and will 
zealously and successfully help me in the great work of proclaiming 
Jesus to perishing Fijians. One of them is by birth priest to the 
chief god of Viwa. 

" Being removed from the sea-shore, and rather low, this station 
is very close. Mrs. Williams feels it very much. We are nearly 
devoured by flies during the day and by mosquitoes at night ; and 



512 MISSION HISTORY. 

under such circumstances, it is not very cheering to hear the resi- 
dent natives talk of how many more there will be when their month 
comes. My excuse for this hasty scrawl is that I write under many 
disadvantages — at night, after a day of manual toil, and smarting 
from the stings of my winged enemies." 

" This new mission station is at the western extremity of Vanua Levu (the Large 
Land), which is the second in size in the group, being nearly three hundred miles in cir- 
cumference. This circuit includes what is sometimes called the ' Sandal-wood district ; " 
of this valuable wood, however, there is very little left. The Indian and American vessels 
which visited the coast towards the close of the last, and the beginning of this century, 
carried away the growth of ages ; and, as the natives take no care to replace what they 
cut down, by planting more, there remains at this time only sufficient to induce the occa- 
sional visit of a Tongan canoe. The Tongans value it nighty as a scent for the oil, with 
which every one delights to ' anoint his head,' and * make his face to shine.' 

" This district, according to report, was formerly thickly peopled ; natives and whites 
are agreed on this point : and what I have thus far seen of scattered people and empty 
villages, inclines me to the same opinion. At present it is but thinly peopled. The surface 
of the circuit may be fifteen square miles : on it there are about thirty villages, inhabited 
by heathen, with the exception of five, which are partly Christian. Into three of these 
Christianity has been introduced within the past few months. Some of the villages are 
rather large, but the greater part of them are small, and I should not calculate the popu- 
lation of the whole at more than six or seven thousand. 

"The village of Tiliva, in which the mission-house is situated, is divided by a river from 
Mbua, the chief town of the district, and from which the circuit takes its name. The 
inhabitants of Tiliva are, for the most part, the collected remnants of several villages, the 
rest of whose inhabitants have fallen victims to the demon war. Some of the survivors 
are disfigured by bad gun-shot wounds. Ever since this has been their dwelling-place 
they have suffered much from war and famine ; the meagre personages of many of them 
give proof of this. For months, nay, years, in succession, they have been prevented by 
war from attending to their gardens ; during which period they subsisted on such wild 
roots and fruits as the neighbourhood supplied ; with an occasional treat of boiled leaves 
from the dalo planted within the village embankment. Mothers destroyed their own chil- 
dren, because they could not procure food for them. Another bad effect of the protracted 
wars of this district is the indolence so common among the people. Not knowing how soon 
their houses might be in flames over their heads, they became very careless in their manner 
of building, and quite slovenly in the internal management of their homes. The swarms of 
mosquitoes, by which they are mostly teased, do not favour domestic comfort. The poor 
people are mostly destitute of the native curtain, which is the ornament of the houses^ 
and defence of the persons, of the natives residing on the windward islands. They sup- 
ply its place by small low houses about six feet by eight, having only one opening at the 
end, so low that a person must creep to enter it. Into these huts six or eight persons 
crowd themselves, and, having closed the opening with a door of matted leaves, lie down 
amidst the smoke of a wood fire ; purchasing a respite from the bite of the mosquitoes at 
the cost of their eyes. Often, all their precautions are ineffectual ; and, finding that they 
cannot sleep, the more active betake themselves to the river for relief. 

" Yet, after all their deficiencies and disadvantages, it would only need a little observa- 
tion to see that the professors of Christianity are decidedly in advance of the heathen 
around them. Those who knew them three or four years ago, testify to their having made 
great improvement. Generally speaking, they are living in much better houses than the 
heathen, and these houses have been built since they became Christians. I have been 
here only a short time, but I am happy to say there is a pleasing improvement in the 
inside of many of the houses. We trust that we are yet only seeing the beginning oi 
days of order and cleanliness. 



MBUA. 513 

" Another pleasing result ot this people being Christian is the extension of their gar- 
dens. Two or three years back they had only a few limited beds of inferior dalo : these 
are now greatly enlarged, and considerable plantations of yams and bananas are cultivated 
in addition. Their bread-fruit trees, destroyed in war, are being restored : these amply 
repay the little care they require, and are a great ornament to the village. To promote a 
spirit of industry among the people of Tiliva, I have offered prizes for the best sample ot 
yams and bananas. 

" Respecting the benefit they have derived from Christianity there is but one opinion 
among the adults of Tiliva. They all acknowledge a vast improvement in their temporal 
circumstances ; and in the hearts of many a gracious change has taken place. These 
enjoy a peace of which a short time ago they had no conception, and cherish hopes of the 
future, for which they gratefully acknowledge their obligation to the Gospel. Except in 
case of sickness the people rarely absent themselves from the Sabbath services of the 
sanctuary ; and it is truly cheering to hear the united voices of seven-score Fijians, re- 
claimed from the waste of heathenism, chant, ' We praise Thee, O God : we acknowledge 
Thee to be the Lord ; ' following these ascriptions by acknowledgments of their belief 
that Christ will come to judge them, and soliciting His help, as creatures redeemed with 
His blood. Their attention to the preached word is encouraging, and their answers to 
questions proposed after the service frequently do them great credit. 

'* Several of my Sabbaths on first settling here were rendered unusually interesting by 
baptisms, and the union of several heafflfen to our congregation. On the second Sunday 
I baptized three children ; on the third, twelve adults ; two of these were grey-headed 
men, grateful that their lives had been prolonged to the day on which they were thus 
publicly received as members of Christ's visible church. On the three following Sundays 
companies of two and three heathen united with us. My seventh Sunday was passed 
with the society at Ndama. I preached twice ; and, in addition to the usual congregation, 
more than one hundred heathen heard me each time. I baptized thirteen adults and one 
child. One of the adults was, a few months before, a zealous heathen priest. At the 
morning services, six heathen at Ndama, and four at an adjoining village, publicly re- 
nounced heathenism. Sixty church-members partook of the Lord's Supper in the after- 
noon. During my stay I met the classes here, and from Tavulomo, and gave them their 
tickets. Whilst by the mat of a sick woman, a person sitting by said, ' This woman has 
been long and severely ill, but we never hear her complain ! ' She overheard the remark 
and said, ' It is of God : had I been thus afflicted before I knew God, I could not have 
borne it ; but now I can pray, and put my trust in Jesus.' About a week before this I 
visited a heathen village named Na Wailevu. Many people collected to see and hear me, 
and I had the pleasure of entering the names of the chief of the village, and another old 
man, on my list of professing Christians. 

"At the services of the eighth Sunday, four, and on the ninth, two, persons joined in 
with us. There is commonly a good feeling among the older worshippers, and I trust 
some of them are becoming confirmed in the truths which they hear, and may help to 
strengthen and stablish those who have recently been added to us. 

" At the quarterly visitations I have been pleased with the simplicity and apparent 
sincerity of the societies. Depth of religious experience is not to be looked for among 
these infant churches ; it is encouraging to find them fearing God, and working righteous- 
ness. With the general spirit and conduct of the leaders I am well pleased. 

" Some of our members have lately quitted this vale of tears, not without a hope of 
going to that world where they shall weep no more. In January, Samson Tanima died, 
after protracted, and at times excruciating, suffering. He had been a member of society 
about ten years, being among the first who received the truth on the commencement of 
this mission at Lakemba. He came with me to this place from Viwa. He was a truly 
honest, industrious, and faithful man. His strong conviction t>f the truth of Christianity 
never wavered, and he rarely missed an opportunity of urging its claims upon his country- 
men, and occasionally he did so at great personal risk. I can testify to many hundreds of 

33 



5 r 4 



MISSION HISTORY. 



Fijians having been faithfully warned and expostulated with by Samson. He was a 
private member of society, but his zeal for the cause of God might put many of its official 
members to the blush. A few minutes before he died he expressed his confidence in the 
Redeemer, and expired just after I had commended him to God in prayer. He was a 
native of Somosomo. While at Lakemba, this earnest man, on being interrogated as to 
his Christian experience, said, ' I am very happy. I have enjoyed religion all the day. 
I rose early in the morning, and prayed that the Lord would greatly bless me, and keep 
me throughout the day : and He has done so ; and generally does when I fully attend to 
religious duties early in the morning. But if I neglect and rush into the world without 
properly attending to my religious duties, nothing goes right. I am wrong in my own 
heart, and no one round me is right.' 

" Caesar Mbangi died in the same month. He was an old man who had been a Chris- 
tian about two years. He spoke more freely about his spiritual state than any sick Fijian 
I have yet met with. He received my visits with marked joy. One of his friends ob- 
served that, although communicative to me, he remained silent when visited by his neigh- 
bours. Caesar accounted for this by saying, ' I am near my end, and wish to keep my 
mind fixed on God. If I conversed on the affairs of the village I might hear what would 
pain my mind, and divert my thoughts from God.' A few days before he died he ex- 
pressed himself to the following effect : ' I am weak, and I am old ; my time is come, but I 
am not afraid to die : through Jesus I feel courageous for death. Jesus is my Chief, and 
I wish to obey Him : if He says I am yet to lie ha^, I will praise Him ; and if He says I 
am to go above to Him, I will praise Him. I do not wish to eat ; His word is my food ; 
I think on it, and lean entirely on Jesus.' " . 

Continued residence at Tiliva proved to Mr. Williams that he 
was living among a people more depraved and more reckless of 
human life even than the Somosomans. Infanticide was dreadfully 
common, insomuch that it was difficult to persuade the people that 
it was, in any respect, wrong. The danger which surrounded the 
Christians on account of their religion came near the missionary, 
so that his position was one of constant anxiety and peril. Mbati 
Namu, the chief, declared his purpose to kill Mr. Williams, to take 
Mrs. Williams as his own property, and having destroyed the mission 
premises, to distribute the spoils among his people. On November 
30th, 1848, Mr. Williams writes : — 

" It is with great pleasure, and great gratitude, that I report the 
existence and well-being of myself and family, at the close of two 
months of unusual anxiety. ' I have seen the wicked in great 
power, and spreading himself like a green bay tree. Yet he passed 
away, and, lo ! he was not : yea, I sought him, but he could not be 
found/ Mbati Namu, the chief of this district, whose preparations 
for an attack on Mathuata had long kept this part in an excited 
state, is no more. Last month he assembled his fighting men ; and 
after detaining several hundreds of them for four days in the vicinity 
of the towns of the Christians, with orders to eat and destroy the 
fruit of their gardens,* and, if they chose, to eat some of the Chris- 
tians, he led them forth to the scene of action. He set out in high 



MBUA. 515 

spirits, and with great expectations. He assured himself of success, 
which was to be followed by deeds which were designed to make 
his name a terror. In imagination, he saw the mission station in 
flames ; his allies paid with the spoils of its store ; and his cause- 
less hatred to the Christian religion luxuriating in the blood of its 
professors. But, in his heathenish rage, he imagined vain things : 
the Lord had him in derision. 

" On the third day from leaving this place he fell into the snare 
of a professed friend, a chief whom he had insulted ; and, in a 
village engaged in his service, met with unexpected death. He 
was first wounded by a musket-ball ; and then, whilst praying for 
life, was dispatched by the battle-axe of the insulted chief. The 
bodies of Mbati Namu, and others who fell with him, were taken to 
Mathuata, and eaten. His large knot of long platted hair, of which 
he was very proud, is made into key-guards. His fighting men 
fled ; one party, in their flighty burning four of the towns of their 
enemies. The fallen chief had four wives ; these, with the wives of 
those who fell with him, were to be strangled. ^ Two of his wives 
were saved through the influence of Christianity. His chief wife 
was redeemed from death after the Christian chief and myself had 
twice presented property, and employed six hours in entreaty. But 
after this she sought her murderers, and was strangled. 

"The surviving friends of Mbati Namu are planning reprisals. 
Something has already been accomplished. A village was sur- 
prised ; but most of the men escaped. One man and nine women 
were slaughtered. Last Sunday week part of a body, ready cooked, 
was brought here as a foretaste for the young man who succeeds 
Mbati Namu. Next day the bodies of two females, whole and un- 
cooked, were brought by a crowd of blackened and noisy savages, 
who, after presenting their victims to the chiefs, prepared them for 
the oven. These — with the floating of a head and human entrails 
past my house, the wanton shooting of one man just now, and the 
clubbing by mistake of some women in the dark a few nights ago 
— are heart-sickening, too horrid for detail. It is hard for a wit- 
ness of them to own affinity with persons so awfully depraved. 
Such scenes stagger faith and chill charity. Enlarged views of the 
omnipotence of redeeming love are necessary to keep the missionary 
to such a people from the withering influence of despair. He ap- 
pears to live amongst fiends rather than men ; and, when he sees 
them fulfilling the dictates of their corrupt passions, he finds it 
difficult to believe them within the reach of mercy. 



516 MISSION HISTORY. 

"It was a great relief to turn from such scenes to the quiet and 
order of the Christian village (which had just been saved from the 
evil purpose of the chief), where live many proofs of God's power 
to save cannibal Fijians. 

" Last week I buried the principal native teacher of this circuit. 
He was a valuable man, active, zealous, and persevering in all he 
undertook. In his person, family, house, gardens, and general 
habits, he was a pattern to the native converts. During three 
months' sickness I had good opportunities of inquiring into and 
observing his state. Generally, he had peace with God through 
faith in Jesus. So long as he could read, his New Testament was 
his companion ; and when unable to read it he would hear it read 
by others, and he always had it near him. When I was conversing 
with him a short time before he died, he exclaimed with great em- 
phasis, i A God of love ! ' In the morning of his last day he re- 
cognised his children, and kissed them ; and then lay insensible 
during most of the day. The last word uttered by him was c Peace.' 
He fell asleep in Jesus during the night of November 22nd. I 
have no man left equal to Solomon Randawa. 

" We know you feel for, and sympathize with, your missionaries 
in Fiji. You would do so much more, could you see us now, and 
contrast us with our work. We are now reduced to six in number, 
and none of us strong : our work is great and diversified, and is 
daily increasing. To be solitary on a station in a heathen district 
is bad. The man is cramped. The demands of his charge, and 
of his family, prevent him from going far from home." 

The successor of Mbati Namu seemed to be a young man of 
very different character, and gave the missionary reason to hope 
that he would not only treat the Christians more kindly, but him- 
self eventually join them. Further encouragement was given in 
the fact that a way began to open for religious teaching in the 
Yasawa group, to the west of Fiji, where five villages sought 
instruction, to which Mr. Williams resolved to send the teacher 
who helped him at Tiliva, and without whom his own labour would 
be much increased. 

"June nth, 1849. — On the 2nd of April I had a special prayer-meeting, to entreat for 
the outpouring of the Holy Spirit on this land, which is large, and abounds with misery 
and crime. 

<f On the 3rd I sailed for the back of the land, taking with me the Christian chief of 
Tiliva. A few years ago he was a bitter and scornful hater of Christianity ; but for the 
past two years he has been a consistent professor of religion, and wishes to persuade 
others to share with him in the blessings he enjoys. After an agreeable voyage we 



MBUA. 5 1 7 

anchored in the afternoon at Vatu Kea ; but the chief, Liue, whom we wished to see, was 
away. We endeavoured to be useful to some visitors from the Yasawa Islands, who ap- 
peared to be of a more teachable disposition than any tribe of Fijians with which I am 
acquainted. I passed the night in a god-house, the best in the place, which the old priest 
invited me to use. I spent most of the night in speaking to the priest and another old 
man on the things of God. 

" On the morning of the 4th Liue arrived. To appearance, he was convinced of the 
truth of Christianity ; but business of a public nature, with which the gods were con- 
cerned, was pleaded as an obstacle to his then becoming a professor of the religion of 
Jesus. His scruples on this head were overcome, and he bowed the knee with us in the 
temple, and worshipped the God of the universe. 

" A few miles' run deeper into the bay brought us to a landing-place, from which, hav- 
ing appointed a watch to remain with the canoe, a company of us proceeded to Nasau, a 
village a few miles inland, where we got the people together, and reported our mission. 
A young man, who appeared to be much respected in the place, was desirous of becoming 
a Christian, and had been for some time ; but some of the old men violently opposed. 
The discussion became such an angry one that I longed for its close. Having dispatched 
a messenger to the canoe, we pushed on further inland, and after dark reached Nai Vaka- 
singa, a village situated at the foot of a vast cliff of black rock, and inhabited by some of 
Chevalier Peter Dillon's old friends. There is a wide difference between their account of 
the origin of the fight between the people of the Hunter and the natives of Wailea, and 
the account given of it by the chevalier. Ra Mbombo, the chief, gave us a cordial recep- 
tion ; and, after some conversation, the chief next in rank took upon himself the Christian 
name. After a frugal supper we were conducted to the god-house to sleep. I found 
several old cannibals in possession. I stretched myself on a part of the floor, voted me 
as a mark of good feeling, being next to where Ra Mbombo lay. I had a block of wood 
for my pillow, and the roof of the temple for a coverlet. When Ra Mbombo took his 
place I was fixed, with scarcely elbow room, between two veteran cannibals, who were 
very curious, and plied me with questions for several hours of the dark night. On the 
morning of the 5th we conducted a short service among our heathen bedfellows, and then 
set off to the canoe. 

" After a brisk run we reached Na Koro Vatu, but found that the chief and his people 
were from home. The people in charge assembled together ; and I embraced the oppor- 
tunity of preaching Jesus to them. Here we passed the night in the neatest Fijian house 
I have seen in these parts ; and, having my mat and mosquito-curtain with me, I slept 
well. 

" The next day, with hard work and hard sailing — the wind blowing half a gale, — we 
reached Nasavusavu, where we left our canoe, and walked to Tathilevu. The people of 
the place were soon collected together, and I besought them for Christ's sake to turn from 
idols to the living God. A man who had renounced Christianity in consequence of per- 
secution at Wairiki, and fled here, had already regretted the step he had taken, and was 
desirous to worship God again. I begged his father to follow the example of his son. A 
man who had returned to heathenism during the persecution of Tui Mbua some years ago 
stood up, and said, ' I was driven from Christianity by threats of death : I am a Chris- 
tian.' We knelt together in the open air, and united in a public act of dedication to 
Almighty God. After a little tim,e spent in giving further instruction to those who had 
declared themselves on the Lord's side, we returned to Nasavusavu, accompanied by a 
man who begged medicine for some heathen. Here also we kept the end of our coming 
in view, but had no visible success. We pitched our tents for the night, and sailed home 
next morning." 

In the face of determined and well-organized opposition on the 
part of several chiefs, and among much suffering and discourage- 
ment, Mr. Williams pursued his work, visiting many different places, 



518 MISSION HISTORY. 

and striving to do good to the bodies as well as the souls of the 
people. No great success followed these efforts as yet, but some 
cheering instances happened of heathens embracing the Lotu : so 
that the missionary could say in August, 1849, "On nearly every 
Sunday in the months of May and June I had to rejoice over con- 
verts from heathenism in some one or more of the villages near to 
me. During the past year not less than a hundred and thirty have 
been thus converted in this circuit. There is an increase of ninety- 
two church members, and there are sixty-nine on trial ; a hundred 
and forty persons, chiefly adults, have been baptized. The total 
number of persons now meeting in class is over three hundred and 
twenty ; and I suppose we have, besides these, nearly two hundred 
hearers." 

On his first arrival at Lakemba Mr. Williams had exerted him- 
self to improve his dwelling-house ; and determined, on reaching his 
new station, to spare no pains to supply the people with higher notions 
and superior models of architecture. He accordingly built a most 
substantial and neat mission-house ; and by the help of a willing 
people erected a chapel superior in every respect to anything of 
the kind in Fiji. The mission establishment and the chapel pre- 
sented an imposing and attractive appearance to visitors, as they 
ascended the river to Tiliva. Mr. Williams's own account of the 
carrying on and completion of the work is deeply interesting. 

" The Tiliva new chapel does the little company of natives' who 
built it much credit. The present chief, Ra Hezekiah, is a very 
sensible and persevering man. On commencing this chapel, he 
adopted it as a principle, that neither material nor labour could be 
too good for the house in which the true God was to be worshipped. 
Acting in accordance with this principle, he, and some of his men 
who had fame for^ lifting up the axe/ travelled over many miles of 
the surrounding country, in search of timber for the frame of the 
building. Whilst they were thus employed, the old men enlivened 
the village by the rap, tap, tap, of the beaters with which they 
separated the fibre from the fleshy part of the nut-husk, that it 
might be plaited into sinnet, for the ornamental lashings. At inter- 
vals of two or three days the joyous shout of the returning wood- 
cutters broke the quiet of the evening, a signal at which those who 
were left in the village — old men, women, and children — ran off to 
assist their weary friends in dragging some giant of the forest to 
the spot where it was to become a pillar in the Lord's house. 
Happier groups than these formed, eye never saw. In about three 



520 MISSION HISTORY. 

months eighty beams of from twelve to fifty feet long were collected, 
many of them from a distance of ten or twelve miles, and by 
manual labour only. The logs were vest, or green-heart, the most 
valuable timber in the islands. These were carefully wrought into 
a very substantial frame ; completed by walls and roof. The 
sketch will give you an idea of the outside of the chapel ; and you 
may form one of the appearance of the inside, by supposing your- 
selves between two colonnades of mahogany pillars, sixteen pillars 
in each colonnade, and three feet apart. These support a circular 
mahogany cornice, or wall-plate, seven inches in diameter, on which 
the capitals are wrought in sinnet. Between the pillars is seen the 
inner fence, formed of bright canes, the whole extent of which, 
fifty feet by nine feet, is divided by black lines into diamonds of 
one inch and a half long. The tops of the doors and windows are 
finished as the outside, in triangular pediments, done in black 
sinnet. The foot of each spar is secured to the cornice by orna- 
mental bands. The roof is relieved by alternate rows of open and 
closed reed-work, divided from each other by jet-black lines, three 
and four inches wide. The wings of the communion rail are of 
ornamented reed-work. The centre of the balusters is made of 
the warrior's spear and the scented sandal-wood. The rail itself 
is a piece of beautiful nut. 

" Often, whilst superintending their operations, have I heard the 
builders cheer each other by chanting such passages as the follow- 
ing : ' I was glad when they said unto me, Let us go into the house 
of the Lord/ ' But will God indeed dwell on the earth ? Behold, 
the heaven and heaven of heavens cannot contain Thee ; how 
much less this house that I have builded ! ? To this another party 
would respond, 'The Lord hath chosen Zion ; He hath desired it 
for His habitation/ Another favourite chant was i Kings viii. 28 
— 30. And, with suitable feeling, a number would join in the peti- 
tions, c Hearken unto the prayer which Thy servant shall make ; ' 
' And when thou hearest, forgive/ 

" Several pleasing facts are connected with the building of this 
chapel. Had it been built eighteen months ago, the heathen chief 
of that day would have construed our work into an offence, for 
which nothing short of our mourning over its ashes could atone ; 
whereas, the present heathen chief sent us a message to the effect 
that we were few, and engaged in a great work ; and, if agreeable, 
he would help us. His proposal was accepted ; and the wall and 
roof of one side of the chapel were done by the heathen, and well 



MBUA. 521 

done too. And at the opening of the chapel, the heathen assisted 
in preparing food for our visitors. We rejoice in so pleasing a 
change. 

" Many have been attracted to this place by the report of the 
chapel ; and these opportunities have been improved to preach 
unto them Jesus. The strangers, without exception, expressed sur- 
prise that such a work could be done by Fijians. One company 
said, ' By this we are convinced that religion is true : if it was not, 
you would run away, and leave the work undone/ Another party, 
fresh from the slaughter, and their battle-axes dyed in blood, de- 
clared their conviction, c that no number of heathen could do what 
these few Christian men had done." We have been visited by 
Elijah Verani, and other Viwa friends, who say, i You are the first 
who have surpassed the temples built by our chiefs for the devil : 
you have put all their works under your feet/ 

" The chapel is a proof of the growing industry of the people. 
The mission-house is a large and very substantial building, on an 
European plan, its timbers and walls of green-heart ; and towards 
its erection the Christian natives did a great deal. They have also 
built a good house for the native teacher, and twelve improved 
houses for themselves. The whole of the above has been done 
within two. years. The Rev. David Hazlewood opened the chapel 
on the 24th of April. We had a large congregation, amongst which 
was a good sprinkling of heathen. All parties seemed to enjoy the 
day, and to many it was one of much spiritual good. 

" The Mbua circuit has been formed nearly three years, during 
which time we have entered six. new preaching-places, and built 
three chapels.. Nearly two hundred heathen have embraced Chris- 
tianity, and three hundred persons have become members of the 
visible church of Christ by baptism. We are looking forward to 
still better days, and praying that God will abundantly bless His 
word, that the yet heathen tribes may learn to bless His name." 

Mr. Lawry was, much pleased with the chapel, and wrote in his 
journal : " Mr. Williams, has by far the best chapel that I have 
seen in the two. districts. It is clean, strong, and tastefully laid 
out and finished, reminding me of one of our cathedrals at home, 
ornamented to the very ridge-pole,, and built not only in the best 
style, but of the best material in the land, and completed by 
those who use it ; and it is free from debt. The worship was 
solemn and cheerful, intelligent and feeling. About two hundred 
persons were present." 



5 22 MISSION HISTORY. 

The good work continued to progress. Schools were carried on 
with success, and the blessing of God attended the preaching of 
His word, and the administration of the sacraments. Towards the 
end of 1850 new trouble came. Instead of hearing rumours of 
distant fighting, war came now close to the mission station. 

"On the 12th of September, 1850, the day upon which the John Wesley left Mbua 
Bay, the chief of Mbua took his warriors to attack Na Korombase, a heathen fortress in 
which the Tavea Christians, with their heathen friends, had taken shelter. Mr. Williams, 
the missionary at Tiliva, expostulated with the Mbua chief ; but his determination to fight 
was fixed. The chief, however, pledged himself to save the lives of the teacher and his 
wife should he succeed in taking -the fortress. The Christians at Tiliva, to a man, 
prayed daily for the failure of what .they knew to be an unjust war ; and, after an absence 
of thirteen days, the warriors returned, saying, ' Fear seized us ; the longer we stayed, 
the more faint-hearted we grew.' They killed one woman, and four of their party received 
gun-shot wounds. The Mbua chief said to Mr. Williams, the day after his return, ' The 
prayers of .the Christians are more powerful than our arms.' 

"On Sunday, Nov. 17th, a discharge of musketry in the Ndama district announced to 
the missionary that war had commenced ; and a messenger arrived shortly after, to inform 
him that a skirmish had -taken place between the Ndama heathen and those of Na Sau. 
On Monday morning Mr. Williams proceeded to Ndama to endeavour to restore peace. 
On entering that district the desolation of war met his eye. Plots of .bananas cut to the 
ground were seen on every hand. The village of Nai Waiwai was deserted ; and the 
houses from which the people used to issue, with outstretched hands and smiling faces, to 
welcome his arrival, were all vacated. The missionary, and those who accompanied him, 
sat in solitude, until a native ran to announce their arrival to the people, who had taken 
shelter in a forest of mangroves. Tui Mbua, the chief of Ndama, on learning the pur- 
port of Mr. Williams's visit, at once decided to become a Christian. Five of Tui Mbua's 
head men joined him, being determined to renounce the superstitions of their fathers. 
These, with the missionary, formed a council, and it was decided that they should at once 
proceed to the fortress of those who wished to prolong hostilities, and entreat them to 
finish the war by becoming Christians. The sun was setting as they reached the fortress ; 
they took -their seats amongst groups of grim-looking men, covered with black powder, 
and stacks of muskets, clubs, and spears ; and the ' noon of night ' had passed before they 
arose from those seats. There was hard pleading on both sides. The heathen thirsted for 
revenge : four of their party were dead, and others wounded, and they had not drawn 
blood from their enemies. However, at length Mbalata, their chief, yielded. He put his 
hand into the hand of the missionary, and said, M should like to be a heathen a little 
longer ; but I will lotu as you so earnestly entreat me.' A young warrior bowed with him, 
and at the silent hour of midnight, in the open air, they worshipped the one true God to- 
gether. In another part of the village, twelve women, for the first time in their lives, 
bowed the knee to Jehovah, and said ' Amen ' to petitions offered for their present, future, 
and eternal happiness." 

Mr. Williams now directed his attention towards securing peace 
between Ndama and Na Sau ; and the account of his proceedings, 
and of their results, is so deeply interesting that we are unwilling 
to abridge it, but give it almost entire. He writes ; — 

" The second object of my visit — a peace betwixt Ndama and 
Na Sau— engaged my attention at an early hour next morning. 
The Christian chiefs were ready to accompany me ; but knowing 



MBUA. 523 

how important the presence of Tui Mbua was I requested him to 
head our party. He objected that rheumatism in his hip incapaci- 
tated him for walking so far ; but added, ' I will not hide my mind 
from you : I dare not go ; you are leading me to death ; if I com- 
ply with your request, I am a dead man this day/ I strove to 
allay his fears ; and my effort being seconded by the declaration 
of a hundred brave men that they would die in his defence, he 
consented to accompany us to within a short distance of Na Sau, 
if I would engage to bring the principal men of Na Sau to the 
place at which he would wait for them. I engaged to do all I could 
to meet his proposal, and we started without delay. The area 
appointed for the meeting was enclosed by majestic chestnut trees, 
at the foot of one of which I left the old chief, and walked on to 
Na Sau, in company with a few unarmed men. We were kindly 
received ; but some of the old men could scarcely be persuaded 
that we were sincere. After some debate, the Na Sau chief, and 
about twenty of his men, prepared to return with us. We pledged 
their safety, and every man left his arms at home. As we filed out 
of the koro I overheard an old man say, * We shall see death to- 
day/ I shouted aloud, 'To-day we live/ This encouraged the 
poor men, who, one after another, repeated, c To-day we live/ as 
they proceeded with hastened steps to the area where Tui Mbua 
awaited our arrival. 

" I felt that the peace of the district depended on this interview, 
and prayed that no untoward event might occur to prevent or 
mar the good results I anticipated from this meeting. Knowing 
that if either party detected in the dark speaking eyes of the 
others anger or scorn, I might witness a scene of bloodshed 
instead of peace, I watched with deep anxiety the attitude of the 
Na Sau chief as he entered the flat space. He gently inclined 
the upper part of his body, clasped his hands, and approached Tui 
Mbua respectfully. My heart thrilled with joy as I looked on him. 
I felt assured he was sincere ; nor was I kept long in suspense as 
to the reception Tui Mbua would give him. The old chief fixed 
his piercing eyes on him a moment, and he next sprang on his 
feet to meet him. He appeared to endure the kissing of his hand 
by the chief of Na Sau, andj withdrawing it from his lips, cast his 
arms about the neck of his late enemy, and cordially embraced 
him. My own feelings at that moment were unutterable ; and the 
loud cries of joy from several of the attendants showed that I 
did not feel alone. The Tiliva chief (a Christian) was so affected 



524 MISSION HISTORY. 

that he cried out, c We thank Thee, O Lord, for thus bringing Thy 
creatures into the way of life ; ' and long and loudly did he weep 
for gladness. 

" After a short pause Tui Mbua wished me to state the purpose 
for which we were met, but, at my request, did so himself, in a 
speech quite un- Fijian for its animation, and occupying nearly half 
an hour in its delivery. A passage or two from it may interest you. 
c People of Na Sau, these are the days of strange events. I am a 
Christian but of only one night's growth ; so that my mind is a 
heathen mind, and I am afraid of you. You, too, are Christians of 
a night more than myself ; so your minds are heathen minds, and 
you are afraid of me. But that is now done with ; let us no longer 
fear each other, but let us now love each other as these our friends 
do.' ' People of Na Sau, the heathen mind is a dark mind : we are 
a dark-minded people. We saw the Lotu, it came on each side of 
us, but we did not value it : it spread here and there, and so put 
its arms as to encircle us ; but, not being willing to submit to it, 
we raised this war to break through it, and by this war it has cap- 
tured us. This Lotu is a strange thing.' e We have of late, in 
these parts, greatly wearied ourselves. If we carried a weight, we 
increased it by carrying a musket, powder, and balls. In the garden, 
one hand held the spade, and the other held arms. This makes 
work difficult ; it grows out of fighting. Men of Na Sau, let us 
give both our hands to the spade ; pour out the powder from the 
powder-house (pan) of your guns ; let us all do so, or else let us 
discharge them into the air, and let u$ be determined for peace.' 
* People of Na Sau, I am a Christian ; perhaps you think I have 
put on a mask, and that plots are under it. No ; I am sincere. In 
the face of the missionary, and of the Christian chiefs, and of your- 
selves, I speak it, and let all hear it : / am a Christian : I mean 
to be one. You who hear me, we have had war, our friends have 
fallen its victims ; but that is pas^ .let us now all be for peace. The 
man who after this causes war to rise shall be known to us all. I 
speak for friendship, love, and peace.' 

"I added a few words in confirmation of Tui Mbua's desire for 
unity and good- wall, and called upon Ra. Hezekiah to address our 
new professors of Christianity ; and he did so with spirit. I wish 
I could find room for the whole of his speech. He began by saying, 
' This is a good day ; we have long prayed that we might see this 
day ; now we see it, and are glad. To-day we see the great power 
of God, Man could not do what we see done to-day. We Fijians 



MBTTA. 525 

are a perverse people ; we are Fijians, and we know that of all 
crooked, obstinate things, the mind of a Fijian is most crooked and 
most obstinate. If we have an enemy, we do not like to be of one 
mind with him ; we do not wish to be reconciled to him, If some 
Fijian chief of great power had this day come to unite us he could 
not have done so ; certainly not, — certainly not,— certainly not. If 
some great chief of Britain had come amongst us to-day to dis- 
suade us from war, and make us one, he could not have done so. 
The Fijian mind defies the power of man. But what do we see 
to-day ? We see those who the other day were full of bad feeling 
towards each other, and shooting at each other, sitting together in 
peace ; hatred is taken away, and we who so lately had each differ- 
ent views are now united, and our minds are as the mind of one 
man. Ask no more, " What can the Lotu do ? " after what your eyes 
see this day. The Lotu is of God ; and what we now see is the 
work of God : He alone is almighty. In this age we see also the 
love of God. He has shown His love to us by giving us His book 
to tell us of the Saviour, and to teach us the way to serve God, 
And to help us to understand what we read, He has sent His 
ministers to our land. Great is the love of God. We Fijians are 
born in darkness and error, we are reared in error, it is in our nature 
to err, so that it is important that we have those amongst us who 
can direct us. A father who loves his children, tells them what 
they ought not to do, and he tells what they ought to do. Mr. 
Williams is as a father to us. If we take a step without advice, 
it is a wrong step ; but if it is approved by him, we are no more 
double-minded, but go fearlessly on, and we find that we are doing 
what is right ; but our own plans lead us wrong, and the end of 
them is pain and trouble. Great is our joy at this our meeting, 
You, our friends of Ndama and Na Sau, have come into a good 
way : never go from it. Grasp firmly what you have now taken 
hold of ; the end thereof is life, — life now, and life for ever/ " 

However sincere the Ndama chief might be, he had bad advisers, 
whose influence made it necessary for the Christians to use great 
diligence in order to maintain quiet. The visit of Elijah Verani 
seemed to furnish a favourable opportunity for endeavouring to con- 
firm a general peace. He was always ready to face any danger 
in trying to do good, and now exposed himself to great peril in thus 
visiting a people whom, in former days, he had deeply injured. • Mr. 
Williams thus gives the history of this visit, under date, February 
2 1 st, 1851 ; — 



526^ MISSION HISTORY. 

" The pleasing scenes narrated in my last letter to you were shortly followed by scenes 
of trial and bloodshed. The Christian chief, George Nala, through unusual labours and 
intense excitement, lost his reason ; many of his people, who had to work hard in the day, 
and sleep in the open air at night, fell sick ; the health of three of the teachers failed them 
entirely, so that their removal to the mission-house was necessary to save their lives. The 
means used had God's blessing : the restored chief resumed his proper position in society ; 
the teachers, on the return of health, resumed their labours : and, with two or three excep- 
tions, the rest of the sick recovered. 

"Directly after the peace meeting, of which you have been informed, the Christian 
natives set themselves in good earnest to repair the injuries already sustained from the 
war. Their first work was to build a new house for Tui Mbua, in place of the one burnt 
down by his enemies. In this they were aided by the Tiliva Christians. Tui Mbua, who 
steadily maintained his profession of the Christian religion, acknowledged their kindness, 
and they felt repaid by his apparent sincerity. Thus things were on the arrival of Elijah, 
who finding that Nawatha only remained belligerent, and having a well-derived influence 
over the people of that place, he hoped to exercise it for good. On arriving at Ndama, 
Elijah received a cordial welcome from Ra George and his uncle, Tui Mbua, who expressed 
pleasure at the prospect of putting an entire stop to hostilities. They went in company to 
Nawatha, and Elijah, suspecting no harm, went unarmed and ill-attended. Whilst waiting 
the return of a party sent into the fortress to propose terms of peace, they were fired upon 
from an ambuscade. The chief, George, fell with his face towards his murderers : he 
received three bullets through his body, a four-pronged spear in his back, and a deep gash 
in his head from a battle-axe. A random shot struck a young teacher in the forehead, and 
he fell down dead. The Ndama district was kept in a state of alarm for more than a 
month. The Christians, at my earnest request, avoided aggressive warfare, and only 
fought to defend the three forts which sheltered them and their families. The enemy 
often attacked them, with loss to themselves ; but not one Christian life was lost. These 
facts have made a deep impression on the minds of those who are recent converts to the 
Christian faith : with them they are so many evidences that the religion of Christ Jesus is 
true. The loss of Christian property by fire is considerable. The heathen have destroyed 
their yam and banana gardens, and burnt down four villages, in which we had two 
chapels, and three teachers' houses. The death of Ra George is not a loss to this circuit 
only, but to the mission at large. He was a sincere and zealous supporter of its interests. 

"That one half of this large island has not been involved in this war is attributable to 
God's blessing on our unwearied efforts to maintain peace. Mr. Calvert at Mbau, and we 
on Vanua Levu, have toiled hard to appease the powers that be. Mr. Calvert kindly 
visited this place, and Nandi too. He took an active part in our proceedings, and has our 
sincerest thanks. 

" Amidst the difficulties that thicken around us we struggle forward, and labour and 
hope for great things. I am . delighted to observe an increasing desire for God's word 
throughout the circuit. Nearly every member of the church who can read is in posses- 
sion of a copy of the New Testament. A month since two young men came to me from a 
distance of sixty miles to ask for some work to do, that they might obtain each a New 
Testament. Since then I have had other two from the same place, on the same errand. 
It is my joy to supply them. 

"I have just returned from spending a week in the Nandi circuit, as directed by the 
district meeting. The state of our people in Na Savu (the circuit town), and in two or 
three of the adjacent villages, is satisfactory. Mr. Moore is diligent in discharging the 
duties of his calling, and finds his pleasure increase, as he increases his knowledge of the 
people and of their language. He has had rough usage from the savages of Solevu Bay. 
The schools at Na Savu are in an excellent state. The infant school, as it is called, has 
girls in it sixteen and eighteen years old ; but all composing it were very attentive. I 
soon perceived that the leader amongst the boys was quite blind. In all exercises of the 
memory blind Shem was a sure guide ; and scarcely less certain in impromptu answers to 



MBUA. 527 

questions on Old and New Testament history. It was not, however, until I had been in 
school some time that I observed the girls also had a blind leader ; one in whom they put 
no little confidence. But Pauline was not so intelligent as Shem, nor so active. He took 
his part in all the evolutions through which the children were put ; but she, not sharing 
his confidence, sat during these. Shem is a very quick lad. He needs only to hear a 
hymn or psalm repeated twice or thrice, and he is ready to become the teacher of it to his 
bright-eyed class-mates. And the best of all is, the blind boy knows Jesus as his Saviour. 
On the day of my arrival Mr. Moore returned from visiting Wailevu and Na Ndundu. 
He found that most of the people there, who embraced the Lotu last year, have given it 
up this. Hard words from Mbau, and the anger of their gods, shown in a failure of the 
yam crop, are the reasons they assign." 

The continuance of hostilities interfered with the progress of the 
mission, although the evil was somewhat lessened by Mr. Williams 
prevailing upon Tui Mbua, the chief of Mbua, to take no part in 
the Ndama war. The condition of the Christian settlement near the 
mission-house continued to improve. The people became very in- 
dustrious, and at last accomplished the unprecedented exploit of 
building three canoes. By means of these a better supply of pro- 
visions was insured, and the missionary and teacher were more easily 
conveyed from place to place. The good example thus set was not 
lost, and the first to follow it was the principal heathen chief, who 
began to build a canoe for himself. 

On the 25th of September Mr. Williams sent an encouraging 
school report to the General Secretaries. 

" The most cheering of recent events is the return to Nandi of our worthy brother 
Hazlewood, who, having accomplished the purpose of his late visit to the colonies, is again 
at his post, pursuing, with renewed strength and other new advantages, his useful labours. 
During his absence from Fiji he has worked diligently for us, having materially advanced 
the translation department. His intercourse with civilized society and kind friends has in 
nowise lessened his love for the Fiji mission, which, with those who labour on it, and those 
we strive to benefit, appears to be dearer than ever to him. Mr. and Mrs. Hazlewood 
interrupted our long solitude by a visit, which, in consequence of strong winds, was pro- 
tracted to seventeen days, when they left us in our little schooner, the Ngauna Vinaka. 

" It is our custom to hold our school meetings when the Wesley visits us ; but as the 
brig's visit to England will keep her from us some time to come, I held the Tiliva 
school-feast whilst Mr. Hazlewood was at this place. In quieter times we have more 
visitors ; but, on the whole, we have not had a pleasanter meeting. The male and female 
Testament classes read each a chapter ; a number of young men, and two young women, 
repeated each a chapter with great correctness ; some of the children also recited portions 
of Scripture and hymns ; the children in a body chanted the ten commandments, the 
second psalm, and some of their school lessons, besides spelling, and answering a few 
simple questions in geography. They then received a dress each from those kindly sup- 
plied by Mrs. Hoole, and by kind friends in Lincolnshire and Yorkshire. 

"The older boys, to the number of twenty or over, presented hanks of sinnet, their 
own plaiting, and, excepting two or three, the first they had ever made. The chiefs, and 
several aged men, sat as judges, and awarded six prizes to as many boys. Then ten little 
girls offered their maiden plait -mats, that the females appointed might examine them ; four 
of the girls were rewarded : two of the mats might have passed for the work of adults. 

" That which to my mind greatly augmented the interest of the meeting was the pre- 



528 MISSION HISTORY. 

sence of the heathen chief, and several of his people, who observed with interest the 
several examinations, and assisted in deciding the merits of hanks of sinnet presented by 
the boys. Unhappily the heathen generally avoid our ordinary services ; and, in conse- 
quence of their prejudices, it is not easy to find or frame a service where Christian and 
heathen may meet together, to the satisfaction of both parties. In the present instance I 
believe this was effected. A few of the scholars have heathen parents, and in these were 
observed the strongest indications of pleasure at witnessing the performances of the 
children. I afterwards heard that a leading man among the heathen said, ' This school 
is good ; the children in it are wiser than we aged men ; they could answer the questions 
put to them about the Christian religion ; and the boys are taught to braid sinnet, which 
some of us who are grown grey cannot do : we see it is good, very good.' With a little 
care on the part of myself and Mrs. Williams, I hope we shall completely stop the prac- 
tice of smoking tobacco, formerly so common amongst the children : we have done much 
already towards this desirable object." 

During the Ndama war, one of the devoted teachers who re- 
mained with the Christians died, and his colleague, Lazarus Ndrala 
reported the event to Mr. Williams as follows : " I write, sir, to you, 
the servant of God, to make known that Stephen Thevalala sleeps, 
Stephen went happily to sleep. He died at Na Nganga, as I was 
bringing him from Tavulomo to you, if happily there might be any 
medicine that would be useful in his case. ( But your care of me 
will not avail/ said he ; 6 1 shall not reach the missionary ; but 
through Jesus Christ I shall reach heaven. Amen, amen.' My 
report of the happy death is ended." 

Mr. Williams gives a short sketch of this young man, which is 
a fair description of many who nobly and faithfully served God in 
preaching the Gospel in Fiji : — 

" Stephen Thevalala was born at Wakaya, a small island forty 
miles from Mbau, amidst the disquietude and slaughters of that 
people, when struggling for the ascendancy. Most of his friends 
fell victims to the rapacity of Mbau. But for a quick eye and agile 
limbs, he had not lived to tell the tale of his escape. In one of the 
attacks made on his native village, while he was quite a youth, a 
powerful man aimed a blow with a club that was designed to number 
him with those already slain. This the youth avoided by darting 
between the warrior's legs ; when, instantly recovering an erect 
posture, he trusted his life to the fleetness of his heels, and happily 
escaped. 

"Stephen first came under my notice in 1 841, on the island 
of Lakemba, and there became my servant. He was short and 
unusually dark; but his features were regular, and indicative of a 
superior mind. He was an active, obliging, and obedient servant. 
His situation allowed him time for improvement. He learned to 
read well, and to write tolerably, and improved his stock of general 



MBUA. 529 

knowledge. After being with me about three years he left me to 
visit his friends, hoping to be owned of God in their conversion from 
heathenism. His success did not equal his expectations ; but there 
was work for him to do ; and Mr. Hunt, who met with him, was so 
well pleased with his spirit that he appointed him teacher on an 
adjoining island, from which he came, in 1848, to help me in the 
Mbua circuit. 

"He laboured at Wairiki, until driven away by persecution. I 
then placed him at Tavulomo, amongst a remarkably trying people. 
He saw the difficulties of his post, and applied himself diligently to 
his work, in which he had a good degree of success. In 1849 the 
difficulties of his position were increased by the dangers of war ; 
and he might have claimed a removal, as his leg was much swollen 
from elephantiasis. He, however, kept at his station, where he 
died. Doubtless his end was hastened by the hardships he endured. 
After lying ill some time he decided upon trying what a visit to 
Tiliva would do for him. Previous to his removal he called around 
him the chief men of the village, and informed them of his pur- 
pose, saying, ' My removal may not profit me. I may die ; 
and, if so, it is well ; only, do not let my death surprise you, or 
enfeeble your hearts. Consider my words to you : if I die, hold 
firmly your Christianity. Missionaries die in this work, which they 
engaged in for our sakes ; their wives die, their children die ; so why 
should we refuse to die in it ? If I die in the work do not think of 
it as a strange thing : hold fast your Christianity/ 

" He was carefully borne ; and rested for the night at the head 
teacher's house. The language of praise was ever on his lips. 
i Praise ! praise God ! Thanks be to God ! Amen, amen ! ' repeated 
with much feeling, evidenced the peaceful state of his mind. After 
prayer the senior teacher asked him what subjects most occupied 
his attention. He replied: 'I think much of our people in their 
afflicted state : they suffer and are harassed, but I am getting near 
my end.' After a pause he said, i I shall not reach our father at 
Tiliva ; I shall reach heaven first.' ' That is well/ was the reply. 
' Yes, it is well ; I shall enter heaven/ Lazarus asked, ' Have you 
any friend there, through whose interest you expect to gain admit- 
tance ? ' l No ; no human friend ; but Jesus is my Friend, and through 
Him I shall enter there.' In a short time he wept. To the question, 
' Why do you weep ? ' he replied, ' Not for myself, but for you ; 
I pity you ; you will continue in pain and trouble, and I go away 
to my rest. I leave you in the midst of war, to enter a heaven 

34 



530 MISSION HISTORY. 

of peace/ * Through whom, did you say ? ' c Through Jesus ; in 
me there is nothing to merit heaven. I am a sinner, saved for the 
sake of Jesus. I trust in His sacrifice.' After prayer, to the peti- 
tions of which he responded with fervour, he said, c Lazarus, you 
know St. Paul says, " There remaineth therefore a rest to the people 
of God : w and I am getting near that rest ; yes, to-day, Lazarus ; I 
shall reach heaven to-day ! ' Wishing to be raised, one placed his 
hand under his head. The afflicted man said, 'Now I die/ and 
passed to his rest." 

Mr. Williams having suffered very materially in his health while 
working alone for nearly five years, and being unequal to the in- 
creased demands for labour in his extensive circuit, Mr. Moore 
was appointed as his colleague in June, 1852. A temporary house 
was erected for the second missionary on the Mbua side of the 
river, in order that his labours might be brought to bear more fully 
upon the heathen chief and his people. Mr. Moore reports the 
commencement of his efforts, in a letter dated September 17th, 
1852 :— 

" We are now settled at Mbua, and are as comfortable as we could expect to be in a 
heathen town, and under such unsettled circumstances. Two or three have lotued since 
we came to this circuit, and others would but for their relatives who oppose them. The 
chief is very kind, and wishes to lotu. He got his people together a few days since to 
talk matters over as to their lotuing; but the old men opposed him, and said, if he wished 
to lotu, he might do so, but they would then leave him, and go to some other heathen 
place ; so he has concluded not to lotu for the present, but will allow his people to rule 
him. As brother Williams is likely soon to leave, I see no probability of two missionaries 
being in this circuit, when we have such loud calls from other places. In case of there 
only being one, he will have to reside at Tiliva, and Mbua would have to remain without 
a missionary. 

" The Ndama war is still going on, and things look very dark. The heathen seem 
determined to blot out the Christians from the earth. Three of the Ndama people have 
been killed since we came to Mbua. They were carried about for some days, and then 
eaten. I have just returned from spending a Sabbath with them. I found the poor crea- 
tures shut up within their fortification, from which they dare not go out but at the risk of 
their lives, some of the enemy being almost constantly on the watch. I spent one night 
with them, and preached to them very early on the following morning. I was deeply , 
affected at their condition. After preaching at Na Nganga, the people conducted me to 
Na Sau, all being armed, where I preached to a great number of heathen and Christians ; 
and then passed on to Tavulomo, and preached to a great number in the open air. The 
heathen listened very attentively, and several promised to lotu. 

" A few days after my return from Ndama I went tc* see the enemy at their towns, to 
talk to them on the all-important matters of eternity, and also to know their mind about 
the war. After spending three or four hours with the old chief, Mbuli i Tavulomo, at 
Naruai, I wished him to take me to two other towns in his dominions. I reached the 
first, Nambuna, about nine o'clock in the evening, delivered my report, telling them of 
Jesus and His great love to a lost world, to which they listened with deep attention, and 
said, as soon as the Ndama war was over, they would lotu. Being fatigued, I asked for 
a place to sleep ; and was shown a house with scarcely any grass on the floor, and only an 



MBUA. 531 

old torn mat. I was rather surprised at this or the natives generally find us a clean, 
mat. I inquired how it was that they were so poor in mats, and soon learned the cause- 
The day before, a dead body had been brought to them from Nawatha (the body of a 
Ndama woman), which had been eaten in their town ; and when the Nawatha people 
returned, they took with them every mat they could find. The Fijian custom is, when a 
body is brought to a town, the parties are allowed to go and take anything they can lay 
their hands on. I warned them of their sins, spent a sleepless night among them, got 
them together very early in the morning, and read the first chapter of Romans, making a 
few remarks on it, and left to visit Nawaile. At this place I found a few who had pro- 
fessed Christianity, but had gone back during the war. Having made arrangement for 
Mr. Hazlewood to send one of the horses from I^andi, after waiting a few hours it came, 
on which I mounted, and found it much more comfortable than walking, and by night 
made my way back to Mbua. I have visited several other towns since I came to Mbua, 
and find the work steadily going on. I find abundance of work, a wide field of labour, 
and spend as much of my time as possible in the school." 

Greatly to the disappointment of the missionaries, it was found 
that Tui Mbua was acting a double part, and that, while he pro- 
fessed to keep the compact to remain neutral, which he had made 
with his Christian brother at Tiliva, he was actually helping the 
heathen party in the Ndama war. Intelligence of this, and of Mr. 
Moore's dangerous position at Mbua, reached Viwa, while Sir 
Everard Home was in Fiji. Mr. Calvert told him the facts of the 
case, which induced Sir Everard at once to visit Mbua in the Cal- 
liope, taking with him Elijah Verani, and an ambassador from 
Thakombau. He arrived on the 21st of October, and remained on 
shore all day. The visit was most opportune, as the Mbua heathens 
had been out the day before his arrival, and had killed one person 
at Ndama. The Mbua chief was disposed to regard with favour 
the intervention of the British naval officer, and messengers were 
sent out to call together the principals in the war, to hold a con- 
ference on board the Calliope. The assembly met, and listened 
attentively to a long and earnest address from Sir Everard, who 
entreated them to live peaceably and industriously, and pointed out 
the advantages of Christianity, which he warmly urged them to 
embrace. So good an effect was produced that the next day another 
meeting of the chiefs and others was held on shore, when peace 
was made and confirmed. This was an immense relief to the mis- 
sionaries, and, on February 19th, 1853, Mr. Williams writes : "The 
visit of the ship of war put a check on the demon of war, who had 
recommenced his work of desolation in the Ndama district. Steps 
were then taken which have materially facilitated the subsequent 
operations of the native chiefs, and given to them a solidity they 
otherwise would not have had. At a general meeting of the parties 
most interested, held in January, I was glad to observe these facts 



532 MISSION HISTORY. 

were recognised and gratefully acknowledged. Up to the above 
date the peace of the district was problematical ; since then we 
have regarded it as settled. We have not been slow to improve 
the change. Under the favouring smile of peace' we have set in 
order our deranged operations. The teachers have been rejoined 
by their wives ; and the place of Stephen has been supplied by a 
native of Ono, who is much liked. On the whole, we have more 
than an ordinary cause for joy that our circumstances, at the close 
of this protracted war, are so favourable. The remarks of the 
heathen rebuke the littleness of our faith ; for they speak of the 
triumph of Christianity as being most certain. Mr. Moore's situa- 
tion has been a trying one ; and his removal from the kind Chris- 
tians of Nandi, to the rude heathen of Mbua, causes the conduct 
of the latter to appear worse than, under ordinary circumstances, 
it would seem. The enemy took alarm at so aggressive a step as 
that of placing a missionary of the all-subduing Cross at Mbua, 
and became enraged. 

" The fishermen in Fiji have a bad character. About us they 
certainly surpass their neighbours in superstition and ill-feeling. 
The other week they set their nets without offering to their god, 
and returned without a turtle. They then propitiated their god, 
went again to the sea, and returned with a turtle : thus they did 
four or five days in succession : and this they deemed decisive 
proof of the power of their god. Two nights ago I urged the 
supreme right of Jehovah, before the head fisherman and the priest. 
They were much excited, and the chief said, i Our gods give us 
turtle ; but we do not know that Jehovah gives us anything/ Next 
day the Christian fishermen set their nets, and caught three turtles, 
which they quietly presented to the Christian chief, who at once 
sent two of them to his heathen brother. The arguments of all 
the divines in the world would not convince, or silence, the heathen 
so effectually as this occurrence. 

" I have often had cause to be thankful that a second missionary 
was placed on this circuit. Had I been left alone the work must 
have been left undone, or I must have sunk under its exhausting 
demands." 

The toil to which Mr. Williams here refers soon after began to 
tell upon him, and brought him into such a weak state as to render 
his removal necessary. He therefore took farewell of the affec- 
tionate people, who were very grateful for the good they had received 
from him. He had been the means of leading many out of the 



mbua. 533 

hard bondage of their superstition " into the glorious liberty of the 
children of God ; " while more commodious houses, and busy scenes 
of industry, bore witness to the care with which the missionary 
had watched over all the welfare of his flock. Mr. Williams, after 
thirteen years' service in Fiji, in three of its circuits, left in July, 1853, 
for the colonies, where, in connection with the Australian Con- 
ference, he has since had the charge of important circuits. Mr. 
Moore was thus left alone, and writes : — 

"June, 1853. — I enter upon my work with much fear and trembling, feeling the respon- 
sibility of my position. This is a crisis ; which my superintendent felt. Here are a num- 
ber of young men (to whom Mr. Williams had paid special attention), who have arrived 
at the age when they must be decided. It is impossible for them to remain neutral. Since 
the war has ceased we have not had to mourn over dead bodies, but we have over dead 
souls. Some who stood firm in the time of persecution have in this time of peace made 
shipwreck of faith, and gone back to heathenism ; and we fear that the constant inter- 
course which now exists between the Christians and heathen will be more likely to end in 
harm to the professing Christians than in good to the heathen. Of course we shall not sit 
down ; but shall set our shoulders to the wheels, and look to the All-sufficient for help, 
relying on the promise, 'Lo ! I am with you alway.' Thank God, we have felt the truth 
of this and many other promises during this year of trial ; and the review of the past shall 
encourage us still to trust for future help in time of need. 

" My acquaintance with the people in this circuit, and with the state of the work, calls 
forth ' mingled feelings ' of gratitude to God for the triumphs of the Cross among such a 
people, and mourning over those who wilfully reject the light. The Mbua chief is a sen- 
sible man. He seems to have no trust in his gods. Lately his old men wished him to 
make an offering to their god, and pray for rain. His answer to them was, ' When it rains 
all over Fiji, and not at Mbua, then the offering shall be made to the god. Jehovah only 
can give rain ! ' The light is breaking in upon the darkness ; and the day will follow. 

" October. — This is a sifting time for our churches in Fiji, and a time for mourning. The 
heathen are raging and the people imagining many vain things, since Elijah Verani, with 
two of his brothers and a teacher, have been murdered. His death is felt very much 
through all this part of Fiji, and many who became Christian through his influence are 
now ' ready to halt,' and others, as at the death of Stephen, are ready to flee ; but we, 
while we mourn the death of our Stephen, remember that He who sits in the heavens shall 
laugh at the seeming triumphs of His enemies ; and, although He may permit Stephen to 
be taken, can lay His mighty hand on some Saul, and raise him up to spread the glory of 
His name. 

" In this circuit, of those in the church, a few are living nearer to God, while the greater 
number need converting. We have trials from the heathen, and trials in the church ; but 
still we have one consolation : Truth is gradually winning its way : some of our members 
are more devoted to God : a few have turned from heathenism, among whom is the sister 
of the Mbua chief, who was a determined hater of Christianity. And we have free inter- 
course among the heathen. 

''Enoch Latu, one of our best Tongan teachers, who was taken to Rotumah by the late 
Rev. John Waterhouse, lately died. He has been ill for several years, and has been laid 
aside for the last year. He suffered much from a severe pain in the back, supposed to 
have been caused by a blow which he received, while engaged in prayer, from a drunken 
Rotuman. He was an example of piety while he was able to get about ; and an example 
of patience while confined to his bed. He died in peace. He was a spiritual child of the 
Rev. John Thomas. O for such spiritual children as Enoch Latu ! I do not expect soon 
to meet his equal. O that my last end may be like his ! " 



i'534 MISSION HISTORY. 

In August, 1854, Mr. Moore was removed to re-occupy the Rewa 
station ; and the Rev. John Malvern was placed in charge. While 
he took care to do with his might whatsoever his hand found to do, 
in every department of mission work, Mr. Malvern was specially 
mindful here also of the school department : and he soon erected a 
very neat school-house. On the 27th of May, 1856, he wrote as 
follows to the General Secretaries : — 

" I am sorry to inform you that my health during the last six months has failed. The 
heat of this station has overpowered me. My general debility has been so great, that I 
have scarcely been able to attend to my work. My family, also, has been much afflicted. 
We have felt it very trying to be alone. My determination is not to leave Fiji at present, 
if possible ; but I question the prudence of my remaining, unless I gain more strength. 
But in the midst of our trials we rejoice to say, that the work of the Lord prospers. The 
Gospel is making rapid progress in this circuit, as well as in other parts of the district. 
We have now forty-three Christian towns in this department of the Fijian field. Two 
years ago we could only report six hundred attendants on public worship ; last year we 
reported one thousand. At the present time we have two thousand who bow the knee to 
the Saviour, and attend the preaching of God's word, when it can be ministered to them ; 
but as there are at least twenty more towns than can be supplied with teachers, they can- 
not have regular religious instruction, and some are several weeks together without hear- 
ing of the way that leadeth unto life. The time to favour Fiji is now ; and ought she not 
to be favoured ? Has this not proved to be a soil worthy of cultivation ? and there is 
every prospect that it will more than ever remunerate our toil, if it continues to be well 
attended to. The greater part of those who have embraced Christianity have done so 
with thankfulness ; they receive the word with joy, and no doubt very many will be the 
subjects of its saving power. Several of our members who have died since we wrote our 
last report, have left an undoubted testimony behind them that they are gone to be with 
Jesus. 

" We held our missionary meeting on Wednesday last. The speaking part was per- 
formed in the forenoon, when Hezekiah, three of the teachers, and Jethro (a Manilla 
man, and old local preacher and convert from popery,) delivered some very effective 
speeches. In the afternoon we made the collection. About one thousand Christians 
were present. They were highly pleased, and very cheerfully contributed as they could 
to the cause of God. The collecting plate was an area of the mission-yard. Each town, 
arrayed in their best, marched slowly and stately towards it, chanting a psalm, or another 
portion of God's word, or a hymn of their teacher's composing ; bearing along in their 
hands or upon their shoulders their intended offering. Both the Mbua chiefs were pre- 
sent, and by their own example taught their people to sacrifice to Jehovah and not to 
Baal. The scene was imposing and affecting, and highly gratifying to all. We have no 
doubt that it will prove a means of good to these people. Thirty persons have since em- 
braced Christianity, and it is supposed they have done so through the influence of the 
missionary meeting. The collection from the natives contained 332 mats, 470 large yams, 
73 gallons of cocoa-nut oil, three pounds of tortoise-shell, 3 small rolls of sinnet, 10 pieces 
of sandal- wood, and some clubs and spears, smallest value, £11 5s. ; being three or four 
pounds above the amount of last year. In addition to this collection, the quarterly con- 
tributions of the members and others have about equalled the quarterly payment of the 
teachers." 

In August, 1855, Tui Mbua, king of Mbua, who had long been 
undecided, openly professed Christianity, and his example was soon 
followed by several chiefs and many of his people. He at once be- 



mbua. 535 

came very friendly with his brother Hezekiah, and their united efforts 
in favour of the Lolu were successful. Mr. Malvern, after telling of 
several of the members who had lately died very happy in Christ, 
writes : " In most of the old stations of this circuit there has been 
a considerable increase, and seven new ones have been added. Ra 
Hezekiah is still in earnest about his soul, and devoted to his 
Master's cause. He and the society at Tiliva, assisted by the resi- 
dent Tongans, have built a neat and commodious schoolroom free 
of expense. It is used for the children's school, and for the 
instruction of the teachers and young men who promise to be 
useful in the work. In May we opened a small, but very substan- 
tial, chapel at Ndalomo. Several more are needed throughout the 
circuit ; and we hope soon to see them standing trophies of the 
Cross, and as bulwarks against the enemy of souls. In this section 
of the Fijian field there is the prospect of the harvest soon be- 
coming great. The glory of all our successes we thankfully ascribe 
to Him who alone giveth the increase. We lament that we have 

so few qualified labourers to send into the harvest That such 

agents may be provided, we are sensible that much and incessant 
labour will be required from the missionary, as well as the instruc- 
tion of the Divine Teacher. In this momentous duty we trust we 
shall be found faithful. We are pleased to find a growing enquiry 
after books, and we hope soon to see that we are not labouring in 
vain in the school department of our work. At present the greater 
part of those under instruction are in the alphabet and spelling 
classes ; but we have great encouragement from the fact that several 
young men, taught by our predecessors, have this year been blessed 
of God, and have been found eligible to be sent to read God's 
word, and to attempt to preach the glad tidings of salvation to 
their fellow-men." 

Once more the care of this station passed into fresh hands, in 
consequence of the rapidly failing strength of Mr. Malvern, which 
made his removal to a more healthy station immediately necessary. 
The Rev. W. Wilson now took charge of the Mbua circuit, and in 
October, 1856, writes v — 

" The return of the John Wesley to Fiji, after she has done the Tonga work, has given 
me the opportunity of looking round a considerable part of my new circuit, and of meet- 
ing the greater number of the classes to renew their quarterly tickets. With the work of 
God in this circuit I am delighted. The local preachers are zealous and pious, the mem- 
bers appear sincere, and some of them are clear and sound in their experience. At 
, Ndama, a place which has suffered much for religion, we have a flourishing cause ; the 
chapel is too small for the congregation, the classes are in a spiritual condition, and this 



536 



MISSION HISTORY. 



quarter they have contributed in mats, cocoa-nuts, and oil, what has paid their teacher, 
and nearly the quarterage of two others. The people are now beginning to contribute 
with cheerfulness. In this we greatly rejoice, because it shows they value religion, and it 
will also save the funds of the society. 

"Since I began this letter, a local preacher who volunteered to go to a great distance, 
to a heathen population, and who even left his wife and children behind him, has returned 
with a chief. They report that twenty-five have embraced Christianity, that many are 
waiting until the missionary can go, and then they will become Christian. The chief 
waited upon me this morning, and brought a head of turtle-shell as his love, and made a 
speech on behalf of himself and the head chief, which was in effect that they wished a 
missionary to go and live with them, and then all in Mouta would become Christians. 
This is the call from every quarter. God has given us favour in the sight of the people ; 
and in no place in the whole world could money be spent more for the benefit of the 
human race, nor missionaries labour in a field where they could bring a larger revenue of 
glory to God, than in Fiji at this day. The work is marvellous and overwhelming. Surely 
Christians in England who have loved Fiji so long, and have given so much, will do yet 
more, and make an effort to send a reinforcement of missionaries, seeing that their Lord 
has honoured them so highly by giving such success to their efforts. It fills our hearts 
with gratitude, and tears of joy swim in our eyes, while we see what God hath wrought. 
Every day schools are conducted in temples, once heathen, into which if a woman or a 
little girl had entered a short time ago, they would have been laid bleeding victims on the 
threshold ; we walk over ovens in which men were regularly cooked, but they are filled 
up, and yams are growing around them ; we pass by houses in which human beings were 
eaten, but now we hear the voice of praise and prayer ; we visit the sick, and we hear 
them say that they are passing away to be with Jesus. 

" The teachers and many of the people are making earnest and frequent inquiries when 
they will receive the whole Bible, and are rejoiced when informed that at no distant period 
it will be in their possession. We trust that the Rev. J. Calvert and the Editorial Super- 
intendent of the British and Foreign Bible Society will be strengthened to accomplish 
their great work, and that they, with all who help, will be very abundantly blessed in their 
labour of love." 

" December. — To-day a canoe has arrived from Somosomo, with a Tongan on board, 
who reports that more towns have lotued in that island than all the men in Nasavu could 
supply, if they were all teachers. In some places the natives have built chapels with pul- 
pits ; but there is no missionary to occupy them, or to proclaim salvation to the crowds 
who are desirous of fleeing from the wrath to come. The tears trembled in the eyes of the 
man who brought these tidings, as he told us that the people at Koroivonu assembled in 
great numbers on the Sabbath after their chapel had been completed, filling the chapel, 
and standing under the shadow of some bread-fruit trees in front, waiting to hear a ser- 
mon ; but there was no preacher. This is not a solitary case at this time in these islands ; 
and there is no remedy, unless you send us help. 

" We are training teachers as fast as we can, but cannot fit them for the work in suffi- 
cient numbers for the demand. The work is spreading in Ovalau : in Mbau and Rewa, 
also, it grows ; and in the latter place a truly spiritual work has commenced among those 
who were merely nominal professors. At Nandronga Mr. Moore reports that a remark- 
able revival has broken out ; and he is, as you may suppose, full of joy because of the 
marvellous doings of his omnipotent Lord. A canoe from Na Viti Levu and Rakiraki 
lately brought an urgent request for help to the towns in that quarter, along with the pain- 
ful intelligence that Moses, our only teacher in all that populous district, was dying of 
dysentery. Mr. Malvern's infirm state of health renders it impossible that he should pay 
them even an annual visit. On all that part of the coast the people desire the Gospel ; 
fields ready for cultivation spread before us on all sides, and, had we labourers, we might 
enter them at any hour with the most glorious prospects of success. Nothing but imperi- 
ous necessity can excuse our not helping them instantly. 



mbua. 537 

" Wangka Levu was here at a solevu [feast] since I came to this place, and his people 
brought the body of a dead man after him, for his food during his stay ; but the wind 
being contrary they had to put in at Nananu, where they found their chief weather- 
bound, and they there cooked and devoured the body. 

" In this circuit the work of the Lord is spreading with a rapidity and power truly 
astonishing. Many towns, both on the coast and in the interior, have recently lotued, 
and the inhabitants of some of them manifest much zeal on behalf of that cause which is 
stirring -Fiji to its foundations. I may mention, in particular, Nawatha, a town of bad 
fame formerly, in which Elijah and many of the Viwa people had a narrow escape from 
being murdered. I paid them a visit a short time ago, and, no house being large enough 
to hold the congregation, I conducted the service in the open air. Their chief remained 
with me till near midnight, hearing of Christ and things Divine ; while his piercing black 
eyes, which were rivetted on me, spoke a language not difficult to be understood. Since 
my return the people have commenced building a chapel, and have been occupied in 
dragging posts of great size to the site. 

" The work in Fiji ig great and glorious, and I am thankful to the Guide of my youth 
for directing my feet hither. Along with numerous trials to which our faith and patience 
are subjected, we have always this consolation, that we are of some use every day of our 
lives. I am afraid some young men at home think that, if they were to come to Fiji, their 
talents and gifts would be buried or thrown away. I invite the most gifted to come and 
try : and I venture to predict that, though they possess the strength of Samson, the meek- 
ness of Moses, the earnestness of Peter, the love of John, and the zeal of Paul, they will 
find ample scope for the exercise of them all. Men who are burning and shining lights, 
and who possess the passive graces in the largest measure, are especially wanted here. 
The Romish priests have got a new schooner built, for cruising among the islands. This 
is another reason why we should have help, and that without delay. Our missionary band 
is now sadly reduced, and we are threatened with a still further reduction in the spring : 
so that, to save the two or three men who are physically strong, you must send relief, and 
that soon." 

" January, 1857. — The work of God in Fiji is great, and it spreads with a rapidity which 
bids defiance to our utmost efforts to meet its wants, or to keep pace with its claims. If 
each of the missionaries now in the field possessed the zeal of St. Paul, with his various 
gifts and powerful talents, there is in these islands more than ample room for their full 
development. There are thousands who are just emerging from the dark valley and sha- 
dow of death, having renounced heathenism, and made a profession of Christianity, 
whose minds require to be further enlightened. There are multitudes of children, wild as 
the ass's colt, who need to be instructed, and who are not unwilling to be taught. The 
teachers we have require to be taught, warned, encouraged. 1 have upwards of thirty 
of them in training. Allow me to ask you to join us in giving glory to God for the success 
already vouchsafed, and to pray that He would continue to help the feeble instruments now 
employed, until their ranks are reinforced, and a thorough change is effected. The work is 
the Lord's ; and our hope is that He will provide for its establishment and perpetuation. 

I have not done much in tracing out the works of the Lord in conchology, botany, and 
natural history. The 'pearl of great price,' and the ' plant of renown,' require my con- 
stant study. I have just returned from a distant part of this island, and the scenes through 
which I passed often evoked the exclamation, ' Great and marvellous are Thy works, 
Lord God Almighty.' They comprised high mountains and little hills, a large and placid 
river, with murmuring rivulets, sweeping valleys, deep ravines, richly wooded slopes, 
mangrove swamps, and numerous islets studding the shore. At one place, after marrying 
seven couples, baptizing thirty-three children and adults, meeting as many in classes, and 
preaching, I ascended a hill, down which there ran a beautiful stream, which the natives 
had ingeniously diverted from its present channel to irrigate their taro gardens, which 
were laid out in terraces along the sunny slopes. On the summit of the hill I found many 
beautiful shrubs, and among the number was a Gardinea, most of the plants being nearly 



33^ MISSION HISTORY. 

•as well formed as if they had been reared in Kew, under the eye of Sir William Hooker. 
The dark shining green leaves of this plant, and its snowy white flowers, were as beautiful 
to the eye as its odour was pleasant to the smell. The circumference of a single flower 
was larger than a crown-piece. Flocks of paroquets flew over our heads, and tiny hum- 
ming-birds flitted from flower to flower, sucking nectar from cups of nature's forming. 
Warned by the fast gathering shades of evening, as the sun bathed his glory in the ocean 
wave, we descended, and in the valley had ample demonstration of the fecundity of 
nature in another and less desirable form. The mosquitoes, almost as numerous as the 
flies in Egypt, surrounded and assaulted us on all sides, compelling us to seek shelter 
within the ample folds of a curtain, under which we slept for the night, our only disturb- 
ance being from a fat Fijian, who unceremoniously crept under our curtain, to secure 
himself from the mosquitoes, and who proved a far less agreeable companion than the 
sweet-scented Gardinea" 

"July. — We have just finished our district meeting, and I am happy to inform you 
that we are re-appointed to the Mbua circuit, where we hope to spend a very holy, happy, 
laborious, and useful year. During the last ten months we have had the felicity of seeing 
1,157 turn from heathenism in this circuit alone ; and but for some serious local difficulties, 
arising from the opposition of hostile heathen chiefs, I doubt not but we should have had 
to rejoice over twice as many. Throughout Fiji nearly 15,000 converts have been added 
during the past year ; there are 2,677 on trial for church-membership ; the total number 
of attendants on public worship is 54,281, and the scholars of both sexes amount to 20,185. 
' This is the Lord's doing, and it is marvellous in our eyes' ; to Him we humbly and joyfully 
ascribe the undivided glory. Heathenism in Fiji is shaken to its centre. Those who still 
remain heathen have a deep conviction that they will one day be overcome by the power 
of Christianity, and already they confess its truth. We greatly require more labourers. 
The Rev. J. Waterhouse, one of our most efficient missionaries leaves us this year. Mr. 
Malvern can only do half work. Mr. Moore, with his 22,000 converts, is nearly laid aside, 
through organic disease, brought on by excessive toil. There are at present only four 
able men who can speak the language ; and what are these among 54,281 earnest hearers, 
to say nothing of the multitude who yet abide in darkness ? In addition to Fiji, we have 
•got the important island of Rotumah to look after, the inhabitants of which speak another 
language ; and up to the present they have no books. The chairman has gone to visit 
this island, with the view of making arrangements for the translation of a portion of the 
Scriptures, by the aid of a native agent who knows both Rotuman and Fijian. A mission- 
ary is absolutely required for this island, and he should be one who has a good knowledge 
of languages. Surely the Home Committee, and the friends of the heathen whom they 
represent, will not deny us another supply of men who have been to the institution, 
when the Lord is evidently giving us all Fiji as the fruit of our sacrifice and toil. Aus- 
tralia is willing to do what she can, and has sent us two very suitable men this year, but 
she wants men to meet her own necessities ; and unless we are to be once more recruited 
from home I fear the consequences. The best men that can be selected are required for 
this sphere of labour. Difficulties connected with a strange language, planting churches 
where Satan has his seat, and training teachers and native assistants out of such material, 
require more of all that is strong and wise and good than preaching in our mother tongue, 
and watching over established societies. We shall rejoice if Australia get missionaries by 
the score ; but Fiji must have seven or eight, or many souls will be lost ; for if we cannot 
feed and fold the people who seek our help and pastoral oversight, what can be expected 
but that there will be a relapse to heathenism ; and then truly their last state would be 
'worse than their first. But I have good hope that Fiji will not be forgotten either by the 
churches at home, or by the church in the colonies ; but that God, who has done such 
great things for us, will, in this the day of His power, make His people willing to help us 
in our time of need. 

" During the past year the subscriptions of the people in kind, in this circuit, paid for 
all the native agency, and but for war we should have been able to contribute to the society 



mbua. 539 

at least £20. I constantly teach the people to show their gratitude to Christ and His 
church by giving of their substance ; and, as far as my observatfon extends, this contri- 
butes to check their selfishness, to awaken generosity, to give solidity to their religious 
character, and to heighten Christianity in their esteem. 

"August 5th. — Our troubles in Fiji increase ; yet we are strangely made joyful and 
prosperous in our work. On the first of this month the highest chief in this neighbour- 
hood was treacherously murdered in his own house, together with a young man, a local 
preacher, who was more valuable to us than any other man in Fiji, in sailing, and aiding 

in our printing establishment We pray for the ' powers that be ' ; and endeavour, in 

all scriptural ways, to secure peace. The lawless, and such as delight in war, Ijate us on 
this account ; but we have the happiness of seeing the peaceable chiefs growing in wisdom, 
united to one another, and disposed to exercise forbearance towards their enemies. It is 
indeed apparent to friend and foe that ' Jacob's God is still on our side ' : and we know 
that while we make His word our rule, and His glory our aim, we shall be blessed in our 
deed, and shall see His work prosper. Even the sad event over which we now mourn 
will be sanctified for good. Ratu Benjamin, the murdered chief, was once a good man, 
and a great help to the missionary at Nandi ; but since we came to Fiji, he was seduced 
into heathenism, left the Christians at Nandi to their fate, and became f sensual, not hav- 
ing the Spirit.' Latterly he has been veering again towards Christianity and the peace 
party ; but he showed none of the power of godliness. Since his death transpired, all the 
natives are saying it is retribution, and what all backsliders may expect, seeing God did 
not spare so great a chief. 

" 12th. — This has been a festival day. A school anniversary and a missionary meeting 
in Fiji ! Thank God, such scenes are not now of unfrequent occurrence. Notice of the 
intended gathering had been sent out to the teachers of the different towns about ten days 
ago ; and towards sunset on Tuesday the schools from the more distant places began to 
arrive in canoes, and from the nearer towns by land. When night fell, Mr. Crawford, our 
new missionary, exhibited his magic-lantern views ; but as the children were all on a dead 
level, many of them could not see ; and, to prevent confusion, the amusement was sus- 
pended. Next morning the several .schools passed in review before the missionaries and 
chiefs, to an enclosure in the open air, no building being large enough to hold them. 
What followed was rather a rehearsal than an examination. Hymns were sung, passages of 
Scripture were chanted, catechisms were repeated, etc. Some of the elder lads were extra- 
vagant in their gesticulations, and rather ridiculous in their dress ; but time and pains will 
correct all this, and supplant the ' bodily exercise,' which ' profiteth little/ by something 
more valuable. There were fully five hundred children present, beside the adult on- 
lookers ; and they contributed that day about sixty gallons of oiL At the close of the 
exercises the assembly was addressed by myself and Paula Vea. It was nearly four hours 
before all was over, but the children behaved very well. Oh, it was an interesting sight ! 
This time last year many of these children were heathens ; now they are under the influ- 
ence of the Bible and Christian teaching. May this lovely and interesting seed-plot 
return an hundredfold ! 

"We had a very interesting chapel-opening service a month ago at Nawatha, a town 
in this circuit, which has only lately cast off heathenism. They have built a handsome 
chapel, ninety feet long, fifty feet wide, and perhaps forty feet high from the roof to the 
ground. It is after the Tongan model ; and the beams which connect the pillars within 
are tastefully decorated with black and red sinnet, on which are strung white cowry shells. 
We were all present at the opening, having arranged to call there on our way to Nandi, 
where we were going to baptize Mr. Fordham's little daughter. The chief of Nawatha 
and four or five others were married on the occasion of the chapel-opening. The Nawatha 
people, headed by their chief, first entered the house of prayer, singing a psalm : then 
the other towns entered one after the other, each company chanting a portion of Scripture* 
The feast which followed the religious service was moderate, but sufficient for the com- 
pany. It consisted of cooked shell-fish, taro, puddings, pork," etc. 



54° MISSION HISTORY. 

In the early part of 1857 the work still prospered and spread in 
the Mbua circuit/ and fresh help, though much less than was needed, 
was sent to the Yasawas. A new chapel was built and opened at 
Mbua, and the Lotu established in fresh places. But the heathens 
were still unsettled, and inflicted perpetual injury and annoyance on 
the Christians ; so that, at last, the King of Mbua and his people were 
obliged to take up arms in defence of themselves and their depend- 
encies^ This state of things crippled the mission- work. 

The latest intelligence from this station is from Mr. Wilson, in a 
letter to Mr. Calvert, dated April, 1858 : "We are now the only 
mission-family on Vanua Levu. Our position is solitary, and we 
are surrounded by war ; yet in the midst of it we are saved from 
alarm, are happy, and doing good every day. It is a great mercy 
that Mbua is united, and that Tui Mbua is becoming more in earn- 
est, and, I fondly hope, is growing in religion. Cornelius has just 
come from Mouta, having sailed by Undu point and Somosomo, to 
avoid Ritova. There are four hundred Lotu at Mouta. Naviu, the 
extremity of this circuit, is Lotu. There are five hundred professors, 
but no teachers, there ; and I have none to send. A Tongan has 
assumed the office of teacher : I hear that he is a vile fellow ; but 
as he is a hundred miles distant, I cannot easily pay him a visit. 
The old quarrels at Ndama are being renewed ; but as a very great 
number are now really religious I hope, by patient endurance and 
prayerful resistance of evil, they may avert the threatening storm. 
We know who has said, ' All things shall work together for good 
to them that love God/ and labour on, knowing that truth shall 
triumph. I am blessed with one of the most courageous wives of 
any man living, a help meet in peace and prosperity, or in war and 
adversity ; and this is no small blessing in Fiji.* 

" I am not without hope that you may succeed in getting some 
more men yet for Fiji from England. If we do not get a strong 
reinforcement Fiji will be damaged ; the progress of this work 
will be arrested, and will take years to raise again ; indeed, in that 
case, it would be as great a catastrophe as it is now a victory. 
Just point our honoured and kind fathers in Bishopsgate-street to 
the facts that have transpired, and are likely to be multiplied in 
quick succession : Two faithful teachers murdered and eaten ; 
the Christian town of Nasavu (Nandi) destroyed ; the five young 

* TMis noble woman died triumphantly happy, on the 14th of May, 1859 ; and her 
husband had to leave his work in the midst of his usefulness, to bring home their three 
children. 



MBUA. 541 

women who have grown up, under the protection and teaching of 
the missionary and his wife, as their own children, now dragged 
away by heathen cannibals to suffer martyrdom, or yield to treat- 
ment which you will excuse me from writing, as you can so well 
describe what of it is describable ; other villages have been burned, 
and about one hundred persons have been killed, chiefly in the 
Nandi circuit, within twelve months. Why are these things so ? 
Because we have too few missionaries. If a missionary had been 
at Nasavu, this would not have happened ! I wonder how the 
Committee in England could give up Fiji. The colonies are doing 
nobly : but they require more missionaries for themselves ; and 
what is the use of our making an appeal to them for help ? It is, 
in their present circumstances, like asking gold from one who has 
no money. When I think of those who hoard up and refuse to 
give of their wealth to the Giver of all riches, to help in converting 
the world, I see the effect of their penuriousness in the conflagra- 
tion of towns, the murder of Christians, the violation of chas- 
tity, the wailings of infancy, the infirmities of old age not only 
unpitied, but turned into mockery ; and my heart yearns over those 
whose sufferings are unremoved through love of gold. If all the 
stirring scenes of Calvary, and the unchangeable love of a merci- 
ful God, will not stir such up to duty, could you not alarm their 
fears by exhibiting the fearful consequences of retaining more than 
is meet, when Christ's cause with suffering humanity requires it ? 
But you will be thinking if I do not cease this strain, that I have 
become excitable. Well — we see exciting scenes ; and, if some 
of our friends in England saw them, they would be thankful that 
the Lord only called upon them to send men instead of com- 
ing themselves. We are very happy in our family, and in our 
work ; and hope, if we live more than half the time you did in 
Fiji, to see great results, the fruit of your labours and of those of 
your colleagues." 



S4 2 MISSION HISTORY. 



Chapter X.— Nandi. 



THE Mission at Nandi, a town on the southern coast of Vanua 
Levu, was commenced at the same time as that at Mbua, 
and has been maintained in the face of similar opposition, and in 
the midst of the same horrible cruelties and terrors of cannibalism 
and war. Operations here, as at Mbua, were commenced and 
carried on for a time from Viwa. Great good was done by the 
labours of the devoted Joel Bulu. The visits of the missionaries 
were, of necessity, " few and far between." Mr. Hunt had induced 
the people to build a mission-house in a village where most of the 
Christians resided, and on the 9th of November, 1847, the station 
was occupied by the Rev. John Watsford, who had been working 
at Viwa and Ono, and the Rev. James Ford, who had just arrived 
from England. Mr. Lawry, who accompanied them to Nandi, 
remarked in his journal : " The people live in the midst of the 
flats, which are approached, from the sea, by a creek running up 
through a dense bush of mangroves. Our new mission stations 
are by the side of these salt-water rivers, and are only just at high- 
water mark : having no elevation, and being close to the water, 
hemmed in by a dense grove, there is no view, and very little 
circulation of air ; but heat there is to a very high degree, and 
swarms of flies and mosquitoes torment the uninitiated. This 
state of things is very revolting to my mind, because it inflicts an 
amount of discomfort on the mission-families, which must be seen 
and felt to be at all understood. But at present we must suffer it ; 
for the pastor must lodge with his flock ; and these are the locali- 
ties the natives have chosen, and on which they have erected the 
mission-houses. When these are decayed, new ones may probably 
be erected on the rising ground by the sea-shore, where the breeze 
and the open view may be secured. The flocks will then follow 
their shepherds, especially as there will then be no fear of war 
because the 'son of peace' will be there. It is very remarkable 
that the health of our mission-families has been generally good, 
notwithstanding the local disadvantages under which they are 
placed. We are therefore warranted in concluding that, upon the 
whole, the climate of these tropical isles, is merely wasting, not 
deadly. Poor Mr. Ford is suffering severely from headache. He 
and his family have been one year, save ten days, in passing from 
England to Nandi." 



NANDL 543 

Many and severe troubles befel the newly arrived missionaries. 
Two months after they came a violent storm blew down many of 
the frail dwellings of the people ; but the mission-house stood. 
Three days after the hurricane returned with increased fury. Who, 
but the God whom they served and trusted, can tell all that these 
two families suffered during the occurrences so simply narrated 
in the following extract from Mr. Watsford's journal ? " Sunday, 
January 16th, 1848. A day long to be remembered. Never, while 
memory holds her seat, shall I forget what we have this day passed 
through. All Saturday night the wind was very high, and it 
increased towards morning. About ten o'clock it blew a tremendous 
gale. We had some of the teachers and people in our house, and they 
did all they could to keep it up ; but it rocked and shook over our 
heads, and we expected it to fall every moment. We collected the 
children near the door, and, wrapping them up in blankets, stood 
ready to rush out, should the house be broken in. About eleven 
o'clock the wall-plate was broken in two, and one side of the house 
fell in ; the door was then thrown open, and we attempted to rush 
out, but were beaten down by the wind and rain. When we re- 
covered from the first shock, we made as fast as we could through 
the awful storm to our kitchen. It was with the greatest difficulty 
that we reached the place ; and then you may judge of my feelings 
when I heard the natives shouting out the name of my little boy, 
and was told he could not be found. But he was safe : a native 
had carried him into the kitchen before we arrived, and we were 
truly thankful to God to find him there. The people now assembled 
in the kitchen, and did all they could to keep it up. The wind 
roared terrifically, and the rain fell in torrents, and we expected 
soon to be again driven from our shelter. When we had been in 
the kitchen about half an hour, two young men arrived from the 
town, and told us that the water was rising around us very fast, and 
that if we did not make haste we could not escape. We saw that 
it was really so, and we knew not what to do. It seemed like taking 
our wives and children into the jaws of death if we ventured out ; 
and yet we saw that if we remained where we were we must be 
lost. We at last determined to go. I gave my dear little girl to 
Joel, and the other children to some of the people. Mrs. Ford was 
placed on one native's back, and Mrs. Watsford on another ; and 
then, commending ourselves to the care of our gracious God, we 
rushed out into the furious gale. It was a fearful time as we 
hurried along to the town. The nut trees bent over our heads and 



544 MISSION HISTORY. 

fell around us ; the nuts were flying in every direction ; the rain 
beat like shot in our faces ; and it was with the greatest difficulty 
we could keep on our feet, the wind being so strong. We had 
to wade through the water, and in many places it was up to our 
necks ; we had to cross a part of the river where a long nut tree 
was thrown across for a bridge ; the flood was very rapid, and we 
were in imminent danger, but, thank God, we got over. After some 
time we all reached the town, and ran into one of the teachers' 
houses ; but we soon had to leave it again, as we thought it would 
fall upon us. We then got into a small house which appeared 
stronger than others ; and, being on a raised foundation, we thought 
the flood could not reach us. Here we remained about an hour, 
shivering with .cold, our clothes being soaked by the rain. While 
we were in this place many houses fell around us, and the water 
continued to rise very rapidly, and now it reached the step at the 
door. The night was coming on, and we began to think of 
some plan of getting to the mountains before dark. The teachers 
tied a number of bamboos together for a raft, and we sent 
Mrs. Ford and Mrs. Watsford first ; the natives swam, and pushed 
the raft along. They had great difficulty in managing it, and 
we were afraid they would be thrown off; but, through the 
goodness of God, they were landed in safety at a house at the foot 
of the mountain, which was only one inch or so above the water. 
The raft returned, and Mr. Ford and I got on it. We had to leave 
our dear children behind, except my little girl whom I carried in 
my arms. I had wrapped the blanket closely round her, and held 
her close to my breast to screen her from the storm. She cried 
very much for some time, and then she moaned a little, and I 
thought my child was dying. I felt her little face, and it was cold 
as marble. When, however, we reached the house, she revived 
again. Our other children were then brought, and the natives 
carried them up into the mountain and returned for us ; but while 
they were away, we found that the water had gone down a little : 
we waited a short time to be certain, and then sent for the children, 
who were brought back nearly dead. How truly thankful we were 
to be allowed to remain in this little shed ! About six o'clock the 
storm began to abate ; but we could not get near to our house 
to get dry clothes ; and if we could have got to the house we could 
not have obtained what we needed, as nearly all our things were, 
or had been, under water. I happened to have some Ono native 
cloth on a shelf in a native house, which the flood had not reached. 



NANDI. 545 

This we cut up into dresses ; and taking our own clothes off, we 
wrapped some of it around us, and felt a little more comfortable. 
Our teacher cooked us some food, of which we partook ; and 
then having engaged in prayer, we spread some cloth on the 
ground, and lay down to rest. What a day this has been ! In all 
we have passed through, how great has been the goodness of God ! 
What a mercy that it was day ! Had the storm come on at night, 
I do not know what we could have done. Our extremity was God's 
opportunity. One house only was out of water. Mrs. Ford, who 
was very near her confinement, was wonderfully supported. Blessed 
be the name of the Lord for all His mercy ! 

" 17th. — We have been examining our things to-day. Mr. Ford's 
books are nearly all spoiled, most of them destroyed. Our gro- 
ceries and clothes are much damaged ; some have been carried 
away by the flood. Nearly all our things were under water for 
some hours. The mission property, as furniture, hardware, etc., 
is very much injured. We shall lose very much. My dear little 
girl has taken a severe cold, and is very poorly. 19th. — We have 
been very busy cleaning things to-day. The house we are in is 
very damp. Mr. Williams very kindly paid us a visit. 20th. — Early 
this morning Mrs. Ford was confined, and she and her son are 
doing well. My dear child is very poorly. Lord, help us to be 
resigned to Thy will ! 

" 31st. — This morning our little girl exchanged mortality for life. 
Poor little sufferer ! all thy pain and trouble are over. Dear as 
thou wert to us, we give thee back to Him who calls thee from us. 
Lord support and strengthen us ! My dear wife is but very poorly. 
Constant waking and watching have much weakened her. We fear 
the effects of the storm are not yet over. We have heard to-day 
that a canoe, which left this place the day before the gale, has been 
wrecked, and nearly all the crew lost. Among them were Abraham, 
one of our teachers, three Tongans, and four or five Fijians, who 
were members of our society." 

The health of both the ladies suffered greatly, and Mrs. W T ats- 
ford became so ill that her husband sent to Viwa, begging Mr. 
Lyth to visit her. On his way to Nandi, Mr. Lyth was wrecked 
at Ovalau, and barely escaped with his life, while he lost some 
valuable manuscripts, books, clothes, etc. In addition to all this, a 
year's trial proved that Mr. Ford could not stand the climate, and 
he returned to England. 

By this time Mr. Watsford had secured a more elevated site for 

35 



54-6 MISSION HISTORY. 

the mission establishment, and had erected a capital wooden house, 
whereupon, as Mr. Lawry had predicted, the Christians followed 
their pastor, and settled in his neighbourhood. The Lotu advanced 
in the circuit, and produced a deep impression on the public mind, 
The converts were not numerous, but the evidence of the reality 
of their religion was such as to encourage the missionary, and 
recommend the Gospel to others. After remaining for a short 
period on the station, Mr. Watsford was removed to Lakemba, 
and Mr. Hazlewood came to Nandi, on the 19th of October, 1848. 
He writes : — 

" The Christians showed us all possible kindness, by carrying all 
our heavy luggage to the mission premises. Mr. and Mrs. Ford 
have had a most afflictive and trying year at Nandi, and only one 
year's residence in Fiji has strangely broken down their constitu- 
tion and spirits. Mr. Ford's health absolutely demands a change 
of climate, if his life is to be regarded. I found a good weather- 
boarded house, with verandah all round, in the course of erection in 
a very pleasant and apparently healthy situation. The Christians 
have followed their missionaries from a miserable bog in which 
they lived, and have built their town here on an elevated situation 
by the sea-side. 

" 22nd. — I preached to a well-behaved audience ; but widely 
different in appearance from the people I left at Ono. The people 
there are clean, well-dressed, of good complexion,, and have made 
advancement towards civilized life. Here, they appear miserably 
poor, degraded, and savage. But Christianity will raise these, as it has 
those. They are very submissive and teachable ; and have stood 
firm to their profession during many severe tests from the heathen. 

" Our regular weekly services here are as follows : Sunday morn- 
ing, prayer-meeting : forenoon and afternoon, preaching in native. 
Some of the classes meet between each of the services. In the 
evening I generally preach in English. On Monday, Wednesday, 
and Friday, we hold the children's school in the forenoon, and the 
adults' in the evening, at which most of our people are present. 
On Tuesday most of the classes meet. On Thursday we have 
preaching and the leaders' meeting. I meet the teachers and local 
preachers for reading, examination, and prayer. I read a lecture, 
and they read a chapter in the New Testament, on which I question 
them, explaining difficulties, and desiring them to ask questions 
on any subject or passage of Scripture. I tell them what I think 
wrong in their preaching ; and endeavour to impress upon their 



NANDI. 547 

minds the importance of their work, and the necessity of the Spirit's 
light and power to make it effectual. I also give them instruction 
in arithmetic and geography. On Saturday evenings we hold a 
prayer-meeting. On Monday and Thursday evenings we have a 
meeting to teach singing. 

" 29th. — I went to Solevu to preach to the white residents. I en- 
deavoured to improve the death of Mr. Hunt, who was well known 
to them and highly respected. May the Lord sanctify this afflictive 
providence to them and to us ! I was much pleased with their re- 
spectable appearance, attention, and kindness. In the afternoon I 
preached in the native language to their wives and children, who do 
them credit for cleanliness and good behaviour." 

Christianity did not thus establish itself without opposition from 
the heathen, who stole and destroyed the food of the converts, and 
found various ways of annoying them. But they could not hinder 
the work. A chief of some rank at a neighbouring town deserted 
their ranks, and, with most of the people of the place, sought Chris- 
tian instruction. A large and good chapel was soon built here; 
and at Nandundu, a village fifty miles distant, on the coast, towards 
Somosomo, several persons became Christians. Teachers were 
sent to various points, and Mr. Hazlewood found his time fully 
occupied. He taught several young men to write, and was greatly 
comforted, among the peculiar trials of a solitary station, by seeing 
the consistent piety and earnest devotion of some of his flock. 

On the 7th of February, 1849, death again visited the Nandi 
station, and one of Mr. Hazlewood's children was taken, after 
severe suffering. With sad hearts, the parents were compelled to 
prepare the body of their little girl for burial, and the father read 
the service over her grave. The eldest daughter was very ill and 
weak, and seemed unlikely to live. Then Mrs. Hazlewood had a 
violent attack of dysentery, from which she had not recovered 
when, on the 2i,st, her fourth child was born. Poor Mr. Hazlewood 
had to be doctor and nurse, and was nearly worn out with watching, 
and anxiety, and sorrow, in addition to the continual claims of the 
mission. Then did he feel, in all its bitterness, what no missionary 
to such a people ought to be called upon to suffer, — the dreadful 
loneliness of a solitary station. Mr. Williams came over from 
Mbua, to render all the help he could. He came in time to save 
his smitten brother from committing his wife's body to the grave ; 
for in three days after the child was born the mother passed away, 
to be with Jesus. 



54^ MISSION HISTORY. 

The three motherless little ones were, for the present, taken care 
of by the different missionaries, and afterwards sent to New Zea- 
land. But Mr. Hazlewood would not leave his post. With rare 
devotedness he remained where he had suffered so much, and gave 
himself up with greater energy than ever to the work of translation, 
and to the preparation of his Grammar and Dictionary. This good 
and faithful man was much comforted by the companionship of 
Mr. Martin, who had gone over to reside with him for a time. 

In March, 1850, Mr. Moore joined Mr. Hazlewood at Nandi. 
Soon after this the missionaries were left without vegetables, where- 
upon the Christian women came, each bringing a yam ; and the 
men speedily followed their example. The young chief Ra Ben- 
jamin, who was of high rank, exerted all his influence on behalf 
of the truth, zealously helping forward every good work. A large 
and strong chapel was built in a central position. Great numbers 
congregated at its opening. Some came with presents from distant 
parts, among whom was the zealous Hezekiah of Mbua, who 
addressed, with great power, the people who assembled. 

In the following September, Mr. Hazlewood, who had toiled with 
great success, and devoted himself to his work with such singular 
zeal and self-sacrifice, went on a visit to the colonies ; and thus 
were Mr. and Mrs. Moore, with about eight months' acquaintance 
with Fiji, left alone at Nandi. As may be readily believed, they 
suffered much. The missionary, with but an imperfect knowledge 
of the language, went cheerfully about his work, meeting every- 
where with proofs of the abiding hatred of the heathen for the 
new religion which was taking such firm root among them. They 
threatened to destroy the Christians, and strangling and cannibalism 
were fearfully common. The efforts of the missionary were suc- 
cessful. Several of the members died very happy ; and among the 
survivors were many who were earnest and prayerful Christians. 
The schools also flourished, and the people were industrious. 

During the following year Mr. Hazlewood, having married again, 
was waiting at Sydney, anxious to return to his work, when William 
Owen, Esq., of Adelaide, whose generous kindness has been 
recorded more than once in this history, called with Mrs. Owen, on 
his way to Fiji, in his large brigantine the Packet. Though not 
connected with the Wesleyans, Mr. and Mrs. Owen very kindly 
undertook to convey Mr. and Mrs. Hazlewood to their sphere of 
labour for a mere acknowledgment in money ; and, in good will to 
the mission cause and to Fiji, Mr. Owen generously and willingly 



NANDI. 



549 



engaged to take two horses free of charge. Mr. Hazlewood pro- 
cured a good pair of horses, and in September, 1851, they were 
safely landed from the Packet at Nandi. Some of the natives had 
been on board, and had for the first time in their lives seen a horse. 
Their minds had not realized the size of the animal from the pictures 
of horses that had been shown them, and they went on shore 
and reported respecting the wonderful animals that were on board 
the ship. General excitement prevailed at the towns near, and a 
great muster gathered on the beach on the day of landing. But 
now the natives were terrified, and ran away through fear. On the 
following day Messrs. Hazlewood and Moore rode inland, and were 




Fright of Natives on seeing a Horse. 

met by natives from inland towns, who were affrighted on beholding 
the missionaries marching along in an exalted and unknown and 
unheard-of manner with four legs. The horses were very useful in 
times of weakness, and in conveying the missionaries from towns 
about the islands. They were also useful in a journey of more than 
twenty miles through the bush to Mbua, after a road- was cleared 
for them. The report of the strange animals had reached Mbua ; 
but the people were not the less astonished, and many of them, 
though anxious to see for themselves, were terrified if approached 
by a horse. They would jump into the river, run up cocoa-nut and 
other trees, and climb houses, for safety while the animal passed 
their place. 



550 MISSION HISTORY. 

Some of the mission stations were supplied from this pair. There 
are extensive and rich flats of country by the sides of the rivers, 
which, no doubt, as the islands are improved, will be cultivated by 
other than hand labour, and yield large supplies of tropical produce 
to the Australasian colonies. 

When Mr. Moore was removed to the Mbua station, Mr. Hazle- 
wood continued at Nandi, where for one year he was assisted by 
Mr. Polglase. His position became very trying. The Christian chief 
proved unfaithful ; and the constant wars and threatenings of the 
heathen so harassed the missionary that his already overtaxed 
strength gave way, and he removed to Viwa, where he remained for 
several months, until he accompanied the Rev. Robert Young to 
Sydney, in November, 1853 [p. 403]. 

The charge of this circuit was now placed in the hands of Mr. 
Malvern, who entered, with his usual zeal, on the school- work, and 
the training of native agents. A good school-house was built, and 
every effort made to improve the condition of the people. Mr. 
Malvern had for his colleague the Rev. Samuel Waterhouse, who 
had studied the Fijian language in New Zealand, and was thus 
prepared to enter the sooner on his work. Considerable success 
attended the laborious and noble efforts of these two men to stay 
the prevailing horrors of war and strangling. Among the church- 
members were still found many who were remarkable for the earn- 
estness and vigour of their piety. 

Mr. Malvern having removed to the neighbouring circuit of 
Mbua, the Rev. J. S. Fordham, who had just arrived from England, 
was appointed to Nandi in July, 1854, where he remained until his 
removal to Mbau in 1857. 

In the early part of 1856 the shadow of death again fell, in great 
darkness, upon the Nandi station. The young and amiable wife of 
Mr. Samuel Waterhouse, who came to Fiji in delicate health, died 
on the 17th of April, aged twenty-six years, leaving her heart-broken 
husband to care for her infant. No man ever loved Fiji with a more 
Christian devotion ; but he felt that, with such a charge, he must leave 
for a time, and removed accordingly to Tasmania. Want of space 
forbids the insertion here of many valuable letters from Messrs. 
Malvern, S. Waterhouse, and Fordham, some of which have ap- 
peared in the Wesleyan Missionary Notices, and are filled with in- 
teresting information concerning the work in this circuit. 

At the district meeting of 1857, the Rev. John Crawford, a tried 
man of great energy of character and vigorous health, who had just 



NANDI. 551 

arrived in Fiji from New South Wales, voluntarily undertook the 
Nandi circuit, which was # then in a very distracted state by war. 
For some time, in order to watch the progress of events, he resided 
with Mr. Wilson at Mbua, whence he visited Nandi. In October 
he took up his residence at his station ; and, finding the premises 
out of repair, he overtaxed himself with manual labour, and was 
not careful to attend to the changing of linen and other precautions 
necessary in such a climate. He was attacked with dysentery, and 
removed to Ovalau with his wife on the 22nd of December. After 
an apparent change for the better, he became worse as the wet 
weather set in ; and on January the 20th, 1858, he died, triumphing 
in the faith and hope of the Gospel. Thus, very soon after their 
departure, his widow returned in lonely sorrow to Australia ; and 
Fiji was deprived of one from whom much valuable service was 
expected, before he had preached one sermon in the native language. 

After this, disastrous events occurred at Nandi. The heathen 
party came forth again and again to destroy the Christian settle- 
ment. Once they came, during Mr. Crawford's short stay, but 
without success. Several teachers and many of the Christians 
had been killed by them, when they resolved to effect the utter de- 
struction of the towns which had so long been preserved from their 
rage. Early in April they were joined by Tui Levuka and the rest- 
less Mara, who anchored off the mission premises. Tui Levuka, on 
stating that he had come at the request of the other missionaries 
to protect the mission property and the lives of the people, was 
admitted into the town ; whereupon the heathens soon rushed in 
and laid the place in ashes. They asked Tui Levuka to order a 
general massacre, but he refused. The lives of the Christians were 
spared; but they were subjected to all manner of indignity and 
hardships, and, being shared out among their captors, were led 
away in bondage to various towns on the coast. The mission-house 
was broken into, and the English flag over it was pulled down. 
The amount of property stolen could not be ascertained, as no 
missionary was there at the time. 

The faithful and persecuted ones, scattered abroad, were again 
gathered to their own towns ; and Nandi became a branch of the 
Mbua circuit, and is now in a prosperous state, under the care of 
a valuable native missionary, who has the efficient help of many 
catechists and local preachers. 



552 MISSION HISTORY. 



Chapter XL— Rotumah.— Native Agents.— Conclusion. 

ROTUMAH. — The island of Rotumah has been mentioned 
several times in the course of this work, and its interest, from 
a missionary point of view, is great and peculiar. It stands in mid 
ocean, 12 30' S. latitude, 177 10' E. longitude, encircled with reefs 
through which are many openings for boats. Five or six rocky islets 
of fantastic forms lie off the coast. Rotumah is about fifteen miles 
long, and varies in breadth from two to seven miles. It is of vol- 
canic formation, and its surface is chiefly covered with scoria and 
ashes, among which lies a scanty, but very productive, soil. Groves 
of beautiful cocoa-nut and other trees, with some flowers, adorn 
in every direction the rugged face of the land. There are several 
exhausted craters on the island, but no traces of any eruption for 
many ages past ; and large, old trees now flourish at the mouth of 
the principal crater. Upon this lovely land — three hundred miles 
from the nearest inhabited shore — dwells a population variously 
computed at from three to five thousand, who have, for many years 
past, received frequent visits from whalers. The Rotumans are 
smaller in stature than the Fijians, but much lighter in complexion, 
being copper- coloured. They wear their hair long, but remove the 
beard. Generally they seem a lively and friendly people, averse to 
war, and not, like the Fijians, usually carrying arms. Their lan- 
guage is peculiar to themselves : many of them, however, are able 
to express their meaning in a queer, broken English. They tattoo 
themselves on the part of the body between the hips and the knees, 
and smear their skin all over with a thick coat of turmeric and 
cocoa-nut oil, which they use so plentifully that not only their 
scanty wrapper of native cloth, but their mats and houses, and 
even the trees on the road-side, are bedaubed with the rich yellow 
compound, rubbed off, from time to time, from the bodies of the 
people. 

Towards Rotumah, thus severed from the world, both by position 
and language, the* missionaries often looked, wishing to claim the 
solitary island for the Lord Jesus. But three hundred miles of 
ocean lying between destroyed all hope of its becoming, for a long 
time, a regular mission station. Tongan teachers, however, were 



ROTUMAH. 553 

sent, who applied themselves with great diligence to their work. 
They learned the language, and saw with joy that here also the 
Gospel, which had wrought such wonders of blessing in their own 
home, was " the power of God unto salvation." For a few years 
two Fijian teachers have been on the island, and have mastered 
the language better than their Tongan brethren, to whom some of 
the consonants present insuperable difficulties of pronunciation. 
A missionary from the Fiji district has visited Rotumah about once 
a year, but under the great disadvantage of being ignorant of the 
language. For nearly twenty years has the Gospel been preached 
by such means on this island. The success has been remarkably 
great. The largest and best building on the island is the chapel, 
and there are now about a thousand converts, from among whom 
have been supplied some efficient helpers in the work. The state 
of the people generally has already received great benefit from 
the introduction of Christianity. The Fijian assistant missionary, 
Eliezer, lately accompanied the Rev. Joseph Waterhouse to Hobart 
Town, where they translated St. Matthew's Gospel, catechisms, 
and some elementary books into the language of Rotumah. A 
translation thus effected, though vastly better than none, must 
necessarily be inaccurate. 

A missionary is needed for this station. Only an educated man 
can do for the people what Cargill, Hazlewood, and Hunt did for 
Fiji. To the man of science, surely, it would be no mean ambition 
to bring the language of this isolated people into grammatical order, 
and confer upon them the wealth of an established literature. But 
to the servant of God, whose heart is under the constraint of the 
love of Christ, Rotumah presents far greater attraction. He too 
would seek to catch and discipline the powers of that strange 
tongue ; but it would be to marshal them in the service of the 
Gospel. He would give to the people the best of all literature, 
the Bible. The soil has been broken, and some sheaves reaped 
there are already stored in the garner of God. Every success ob- 
tained only makes the want of a well qualified missionary, to govern 
and direct, more plainly felt. The teachers themselves greatly 
need, and as earnestly desire, such superintendence, while the 
chiefs and people have for years past nursed the hope that a mis- 
sionary would come among them. It is no prettily imagined fic- 
tion, but an actual fact, that when a vessel nears that lonely shore, 
the native pilot, as he springs on board, asks whether the mission- 
ary is there, and many people gather anxiously by the water-side, 



554 MISSION HISTORY. 

only to be sent back, again and again, with their long-cherished 
hope disappointed. 

Native Agents. — The extent of the field of operations occupied 
by the Fijian mission renders it impossible to supply a staff of 
English missionaries sufficient to meet its claims. The work must 
be mainly carried on by native agency. This necessity is not com- 
plained of as an evil. It is according to the right order of Chris- 
tianity. When the grace of God reclaims these savages, and 
enriches them with the blessings of the Gospel, they, like other con- 
verted men, feel a longing for the spiritual welfare of their fellow 
men ; and it would be a grievous injustice not to give them the 
opportunity of communicating the light which they enjoy. In some 
cases, as at Ono, the Gospel has been introduced without the 
knowledge of the missionary ; and, at the present time, more than 
two hundred natives, who have learned to read, and given evidence 
that they are called to teach, are labouring with zeal and success, 
under the direction of the mission, all over Fiji. 

But more than this must be said. It is not possible to set too 
high the value of such agents as are raised up among the people. 
While inferior in many important respects, they yet possess qualifi- 
cations for the work which no foreign missionary can ever fully 
acquire. They are in no danger of suffering from the climate ; they 
can reach places, and mix with people, where a foreigner could 
scarcely find access : leading the same manner of life and subsist- 
ing on the same food as the rest of the people, their support is 
comparatively inexpensive : their command of the language is 
perfect : above all, they occupy the same level of feeling and ex- 
perience as those whom they teach ; and the same sympathy which 
enables them to frame and present their instructions in the most 
effective way, insures for those instructions a readier reception. 

But the time is very far distant — if indeed it should ever come — 
when this valuable force will be able to labour effectively without 
the direction and oversight of the missionary. Great as are their 
advantages, they want the skill to use them. If left to themselves, 
errors of judgment, and faults into which all unfurnished minds are 
likely to fall, hinder and destroy the good work in which they are 
engaged. 

This difficulty will, of course, diminish as the benefits of religious 
education and training are conferred upon the men employed. 
From the beginning of the mission the missionaries have addressed 
themselves to the task of instructing the native teachers. At first 



NATIVE AGENTS. 555 

it required but little knowledge to raise them above the rest of the 
people ; but it is evident that, in proportion as education spreads 
among the people, so greater attainments will be necessary on the 
part of those who are set up in the office of teacher. When it is 
remembered how short a time since the whole of Fiji was lost in 
uttermost ignorance, and how recently the dawn of truth has broken 
over those beautiful islands, it is a thing to wonder at, that natives 
are now to be found discharging with ability the functions of the 
Christian teacher, having their minds stored with a considerable 
amount of scriptural knowledge, which they are able to reproduce 
with clearness and power. And this would be more than a wonder 
if it were not known that the Holy Spirit, who has changed the 
hearts and lives of these men, has also quickened and directed 
their understandings, and stored their minds^ 

The necessity for a complete and efficient machinery for the 
training of native agents, has thus been felt to be more and more 
pressing. Hitherto each missionary has attended to this matter? 
as best he could, for those immediately under his own charge. 
But the mission work has grown so vast, and it has become so evi- 
dent that the spiritual wants of Fiji must be chiefly supplied by 
means of agents raised up on the spot, that the time has come when 
one missionary must be wholly set apart for the superintendence of 
a native training establishment, in the working of which he shall 
be assisted by a qualified schoolmaster. 

Perplexed, harassed, and overworked, for want of more help, the 
missionaries could no longer refuse to attend to this most necessary 
business, and therefore set apart one from their slender staff to take 
charge of a central institution and school for the training of native 
agents, and the education of senior and promising youths. In the 
Rewa bay, a teacher's house and ten dwellings for native students 
were erected : this was the beginning of the Training Institution 
which was under the care of the Rev. J. Polglase. * Unless the 

* "John Polglase was appointed tutor of the native training institution, Rewa, 
where he laboured indefatigably and successfully. In Jan., i860, he was seized with the 
disease which ultimately proved fatal. He endured his afflictions with the utmost patience 
and resignation to the divine will, and when the closing scene drew near his faith failed 
not ; but he expressed his entire confidence in Christ his Saviour, and in His name he 
fearlessly met and triumphed over his latest foe. Some of his last words were : ' It is 
possible that a guilty sinner such as I am should gain a saving interest in His precious 
blood who is mighty, — mighty to save.' ' Jesus is my salvation ! ' 'I shall soon have the 
crown." He was a man of high moral feeling ; and of clear, discriminating judgment. 
He was a careful and diligent student of the sacred Scriptures ; and hence he became a 
workman that needeth not to be ashamed, rightly dividing the word of truth ; and his 
sermons, especially towards the close of his missionary life, were delivered with great 
power. He died at Mbau on the 9th of March, i860, in the 38th year of his age, and the 
10th of his ministry." 



556 MISSION HISTORY. 

number of missionaries is kept up, and increased, it is doubtful 
whether one of them can be spared permanently for this indispens- 
able work, in which, for its efficient discharge, he must have the 
help of a trained schoolmaster. 

The letters of Professor Harvey, of the Dublin University, dur- 
ing his visit to Fiji, brought good help to the medical branch of the 
mission. They were also the means of inducing a lady of the 
.Established Church, Mrs. Warren, of Dublin, through her nephew, 
Dr. Percival Wright, to become an annual subscriber of fifty pounds 
to the Fiji mission. May many more follow so good an example ! 

Conclusion. — The reader of the foregoing sketch — for it is no- 
thing else — of the Fiji Mission History, will be ready, as he con- 
siders the means by which so much good has been effected, to look 
beyond the means and exclaim, " What hath God wrought ! n The 
change which has taken place in Fiji during the last five-and-twenty 
years — a change going far beneath the broad surface over which it 
has extended,— presents to the philosophical student of history a 
phenomenon which cannot be explained except by recognising the 
presence of a supernatural force, Almighty and Divine. Let the 
nature of this change be well considered. Many of the most 
strongly marked points which are described in these volumes, have 
almost or altogether disappeared from the condition and general 
aspect of many of the people. Throughout a great part of Fiji 
cannibalism has become entirely extinct. Polygamy, in important 
districts, is fast passing away, and infanticide in the same propor- 
tion is diminishing. Arbitrary and despotic violence, on the part of 
rulers, is yielding to the control of justice and equity. Human life 
is no longer reckoned cheap, and the avenger of blood comes not 
now as a stealthy assassin, or backed by savage warriors, but in- 
vested with the solemn dignity of established law, founded on the 
word of God. Other acts, once occurring daily without protest or 
reproof, are now recognised and punished as crimes. 

Civilization has made progress : not, perhaps, so much as will be 
.expected by those who are ignorant of what had to be removed, 
;and what to be introduced, or who have viewed these things only 
as softened by distance. But the progress has been real, and such 
as may be expected to reach, in due time, a full development. It 
is surely absurd to suppose, as some seem to do, that civilization 
can be suddenly imposed upon a barbarous people. To try to force 
upon these tribes what are, after all, but the results and evidences 
of national improvement and culture, would be but hanging sham 



conclusion. 557 

leaves and blossoms on a lifeless tree. The elaborate details, the 
decorations and adornments of the building, will be the after-care of 
the architect : the solid structure must first be erected ; and, before 
all, the foundations must be well and deeply laid, involving much 
hidden toil and massive masonry buried beneath the surface. 

At the same time, the civilization of this and other island groups 
in the South Sea may reasonably be expected to advance far more 
rapidly than has been the case with such nations as our own. Ours 
has been a slow and gradual growth, forcing its way through un- 
toward circumstances, and gathering and assimilating, particle by 
particle, the elements of its present vigour and completeness. The 
Fijians, on the other hand, with certain other peoples, in starting on 
the course of civilization, have all the benefit of the fostering care 
and experience of those who have come from the scene of the 
highest national culture, and from whose more favoured home ships, 
equipped and laden with the fruits of civilized life, visit, again and 
again, these secluded and long unknown shores. 

However great the success which has followed the labours of the 
missionaries in Fiji, let it not be supposed that there is now time 
for the churches at home to rest or to slacken their efforts. Those 
efforts are needed more than ever. In Fiji there are now more than 
seven thousand church-members, and about two thousand on trial for 
membership. Besides these, there are sixty thousand stated hearers. 
To feed this great and growing flock there are but eight missionaries j 
and these are overworked, while they are oppressed by the painful 
consciousness that there is so much that needs to be done which 
they cannot accomplish. Several have died in the work, whose 
lives, speaking after the manner of men, might have been spared, 
had there been more to help them. But, it will be said, there are 
the native agents, who furnish a most important auxiliary. It is 
true ; but it is also true that the care and oversight of these agents 
constitute one of the heaviest parts of the missionaries' toil. 

Let it be remembered by those who have enough and to spare 
of religious privilege, who can command far more means of 
Christian enjoyment and profit than they can find time to embrace, 
— let these, with the remedy in their hands, reflect on this : Every 
Sabbath many thousands meet in Fiji to " hear without 
a preacher." 

The missionaries have not given their sacrifice of labour, of 
suffering, of life, grudgingly. Cross, Hunt, Hazlewood, Polglase, 
went down to their graves without a murmur ; but as they sank 



558 MISSION HISTORY. ■ 

beneath the too heavy yoke they cast many a longing look towards 
the Christians across the sea, and wondered that so little help 
came. 

Without keeping from the outcast multitudes at home one 
morsel of that knowledge, for lack of which they perish ; without 
crippling one philanthropic effort to remove the wretchedness in 
which so many, near at hand, are lying, the whole of Fiji may 
soon be gained for Christ. More missionaries must be sent. Every 
success brings a necessity for increased labour. And then, much 
as has been accomplished, how much more is to be done ! There 
is in Fiji, in this year of grace one thousand eight hundred and 
sixty, as horrible cannibalism as ever ; the infirm are still buried 
alive ; widows are still strangled ; infanticide is still a recognised 
institution ; and the treacheries and cruelties of war still pollute 
and scourge many parts of the group. 

The wail of suffering and the savage yells of crime still mingle 
with the "new song," which has begun to rise from Fiji. Is the 
sound of joy to prevail ? Is the reproach of Fiji to be taken away ? 
and shall the Gospel, which has already cleansed so many of her 
stains, complete the work, until she shall stand before God, adorned 
with the beauties of holiness, and be no more an outcast from the 
brotherhood of the nations ? A little band of noble men and 
women, toiling and suffering in those distant islands, say, " It shall 
be so, ' for the mouth of the Lord hath spoken it ; : trusting in this, 
we have given our lives, our all. But the work is too great for us. 
When will help come ? v Let the Christians of Britain and Aus- 
tralia make answer to God and their consciences. 



SUPPLEMENTARY. 



Theological Institution — Native missionaries — Schools of a superior class — Success in 
the Friendly Islands ; their extraordinary liberality— The press, and books printed — ■ 
The present state of the mission — Emigrants — The Americans and Thakombau — Rotu- 
mah — Meteorological table — Index. 

AT the district meeting held on our arrival in Fiji in June, 
1861, full attention was given to a new Theological Institution 
for native agents, as the situation of that referred to at p. 555 was 
found to be very unsuitable. The experiment was proved to be 
valuable and encouraging. It was keenly felt that special advan- 
tages must be given to men who had to be trusted with large 
societies, far away from the missionary ; and had to do the work 
of evangelists, superintend other catechists, local preachers, class 
leaders, and schools ; and see that the entire work on separate 
islands or large districts was done, and done well. The future 
success of the Christian church and work in Fiji greatly depends 
on the qualifications, spirit, character, example, and labours of the 
native agents. The teaching and training that these men require 
is far beyond what can possibly be given by any missionary 
who has the care of a large circuit. Much as missionaries were* 
required for the general work of circuits, it was clear that, under 
any circumstances, one must be devoted to this special service. 

A large plot of ground was purchased on the island of Kandavu, 
on which, by the labour of the students themselves, might be pro- 
duced all the food they would require. After the district meeting 
of 1 86 1, the Rev. W. Fletcher, B.A., commenced this undertaking, 
and had the fag of preparatory work in superintending the building 
and laying out the grounds. When he had got all into working 
order, and done good service in charge of the institution for three 



560 



THEOLOGICAL INSTITUTION. 



years, he and his noble wife undertook the distant and new mission 
to Rotumah. 

Happily a man was at hand who had been brought up under the 
venerable and Reverend Thomas Jackson and the Reverend Ben- 
jamin Hellier at the Richmond Theological Institution, who had 
been in circuit work in Ijjji, had gained a good knowledge of the 
language, and of the working and requirements of the mission ; and 
for seven years the Rev. Joseph Nettleton has rendered admirable 
services in this department : with his devoted wife, who was well- 
qualified and at liberty for special usefulness, in teaching the men 
to sing ; and in training the women, which is of the utmost import- 
ance, and will tend greatly to the elevation of Fiji ; as these women, 




Richmond Hill Theological Institution, Kandavu. 

like the men, go to many places, and teach others also. The 
wooden Institution which was blown down and blown away, was 
replaced by a substantial stone building — which you see near the 
sea-side among the cocoa-nut trees. "A large company assembled 
at the opening, as a stone building was a novelty ; and the collection 
cleared the debt, and avoided the necessity of applying to the com- 
mittee for any extra grant. The building is sixty feet long by thirty, 



THEOLOGICAL INSTITUTION. 56 1 

with gable ends. The roof has two double trusses, and the walls 
are twelve feet high from the floor ; thus are joined strength, and 
light, and air, and a building in every way suitable. As an experi- 
ment in stone work, it is a complete success, and we hope to see 
many stone churches in Fiji, that will resist the hurricanes, and 
avoid the necessity of rebuilding every three or four years. It will 
accommodate eighty or a hundred students, if so many suitable men 
can be found and sent for training." The small houses by the 
water-side are sheds for the boats and canoes used by the tutor and 
students in going to their Sunday work on the large island of Kan- 
davu and the small islands adjoining, where they preach with ac- 
ceptance, and improve their gifts and advantages by service. The 
tutor's house is most pleasantly situated on the hill. There are 
upwards of forty students. Their houses are among the cocoa-nut 
trees and bananas surrounding the institution. Some of the students 
are married ; and each family has a house. Two or more of the 
single men reside in one house. The students study well, and be- 
come efficient. The cost of the institution is very trifling — some years 
not more than ^50 beyond the stipend of the tutor. He is assisted 
by a native missionary. Those who have visited the Richmond Hill 
Institution at Kandavu have been surprised and delighted ; and they 
have spoken in strong commendation of the labours and successes 
they witnessed. The Rev. J. B. Smythe, chaplain to H.M. ship 
Brisk, carefully observed the mission work, and candidly wrote his 
impressions. He says, " I was well repaid for my visit to the Institu- 
tion. The clean and airy school-room, the tidy little houses for the 
students, and the beautiful order in which the grounds are kept, de- 
light the eye of the visitor. When we entered the Institution, a well* 
defined air of satisfaction gleamed in the faces of forty-five fine- 
looking young men ; and, as we proceeded to ascertain their mental 
attainments, slates and paper were quickly placed before them, 
and the examination passed off in a manner alike creditable to 
themselves and to their energetic teacher. The writing of some 
especially attracted my attention, it being as good as any I have 
ever seen ; and the course of study is wisely selected. This Insti- 
tution is clearly the hope of Fiji, for native agents must be largely 
employed ; therefore a constant number of not less than one 

hundred should be kept under instruction Mrs. 

Nettleton devotes much of her time to the wives of the married 
students, in storing their minds with useful information and in-door 
civilization." 

36 



562 THEOLOGICAL INSTITUTION. 

Captain Hope, R.N., was much interested in the Institution, and 
wrote : " The whole establishment forms a model village, whose 
inhabitants are trained to habits of cleanliness, order, and decency, 
-as well as method and industry. We were much struck with the 
neatness and order which prevailed .; and there seemed nothing 
to be desired in the arrangements. . We assisted at an examination 
of the students, and were much gratified at the practical nature of 
: the system pursued, and the intelligence and proficiency of the 
scholars. Reading and writing, geography and arithmetic, compo- 
sition and Scripture history, form the leading features of the curri- 
culum, together with the doctrinal teaching that is necessary for the 
position of village pastors, for which the young men are destined. 
The course of training occupies a period of two or three years." 

The following remarks, from a missionary in an extensive circuit, 
show the influence of the training on the men : " The Institution 
ds proving a very great blessing to Fiji. Our men who come thence 
are incredibly improved. It is not only the teaching which they 
get there, but it is the thorough drilling also, and the discipline, of 
brother Nettleton's whole system in worldly matters as well as those 
that are spiritual, which works so powerfully for good upon them. 
Steadily, but surely, a better class of men is provided for the wants 
of Fiji : and it is proved, to the satisfaction of many, that, with sys- 
tem, patience, and perseverance, the Fijian mind can be developed, 
•and its owner made a useful member of society. It is astonishing 
what good Mrs. Nettleton is doing, by teaching the students to sing. 
They acquire many tunes, which give them quite a wonderful hold 
upon the young people." 

A promising student, wasting away with consumption, returned 
home to die. " To his native minister who visited him he said, ' There 
are only two good places that I wish to live in — one is the Richmond 
Institution, where I can be trained for usefulness ; the other is heaven, 
where God is about to take me. Between these two places I do not 
choose, but listen to God's wihV The sacred calmness with which 
many of our native Christians die is wonderful : troubled with no 
doubts, with nothing to hide the cross from them, with a simple 
.faith in the infinite merits of Christ, they sweetly rest." 

Twenty-one years ago, when the work had extended to distant 

parts of the group, and there were large societies which could 

'seldom be seen by the missionary, and then only by a short visit, 

we felt the need of head teachers to superintend and manage ; and 



NATIVE MISSIONARIES. 563 

in 1848 we first set apart four well-tried men of good report. To 
any of them, when occasion required, permission was given to 
baptize and administer the Lord's Supper. We were somewhat 
timorous in taking this step ; but it answered well ; and many have 
been chosen for the work since that time, some from the circuit Insti- 
tutions, some from the Theological Institution, and some from 
the catechists and local preachers in the work. These, after the 
various and full examinations, as at home, are received on probation 
for four years ; and, when approved, are recommended to the Con- 
ference to be received into full connexion, and are ordained in Fiji 
and set apart for the work by the imposition of hands. There are 
now forty-four of these devoted and useful men, already thus 
ordained, or on trial. Several have finished their course with joy, 
after zealously and faithfully serving God's cause with great success. 
Brief obituaries of some the reader may see in notes at pages 283 
and 386. 

Training Institutions for native agents are under the charge of 
some of these men. Others have distant and extensive districts 
with numerous societies, on several islands in some cases, to 
manage. There they meet weekly the catechists, local preachers, 
and class-leaders, on the island where they reside, for consultation on 
the work, and to investigate its state in each village, and for arrang- 
ing for the Sabbath services. They take a leading part with the 
missionary in the quarterly and annual meetings of all the labourers 
in the circuit ; and some have been called to join in the annual 
district meeting with the English missionaries. And thus, by work- 
ing and managing, they are trained to efficiency, and for yet higher 
service in the government of the societies ; ultimately, it may be, 
to be left mainly to themselves, to manage the work in their own 
country, and to go forth as missionaries to other regions where 
darkness now prevails. 

Native missionaries — and catechists who give themselves up to 
the work, and labour at home or leave their own town or island for 
service elsewhere — have their temporal wants supplied by contri- 
butions, from those whom they serve, of native produce or manu- 
facture ; which, when more than is required for themselves and 
families, can now easily be exchanged for the foreign goods they may 
require. This works well on the agent and on the people. From 
the commencement of the mission the converts were taught to 
give for the support of the cause ; and they have contributed 
liberally according to their means. They have worked hard and 



564 NEED OF SUPERIOR SCHOOLS. 

pinched themselves, that they might have something to give. But 
the introduction of systematic and full support of their own country- 
men, who serve in the Gospel, is due to the Rev. R. B. Lyth, and 
especially to the Rev. Joseph Waterhouse. (See p. 505.) 

Schools of a superior class are absolutely required for the young 
of both sexes. The missionaries have done their utmost to meet 
the greatest need of Fiji. Some of them have remained longer than 
was prudent, their long experience and services being so much re- 
quired ; and died there, or just escaped with life ; and the labourers 
who are there now are whole-hearted, able, and hard-working men, 
and are anxious to stick to the work as long as possible. Notwith- 
standing the long time some have been able to spend in this service, 
the average term has been found not to exceed seven years. So that 
the few missionaries, fully employed with their special work as they 
have always been and still are and must be, cannot do everything. 
If the work done is to abide, the race to be preserved, and benefited 
effectually and permanently, the people must be materially raised in 
every respect. They are capable of learning and doing all that 
has been learnt and done by other natives ; and better school 
advantages ought to be afforded to the leading spirits who will 
influence the country in the future. This accomplished, teachers 
in the pulpit and in the schools would instruct others in a way that 
cannot be done by the past and present system of education. And 
while it may be desirable to teach some the English language, the 
safety and greatest good of the people will be secured by books 
prepared, and instruction given, in their own tongue. 

The following has just come to hand from the Rev. Jesse Carey, 
who is now in charge of the Theological Institution : " I believe the 
work of the Lord is still advancing its way in every circuit in this 
group, in spite of many drawbacks. We keep up the number of 
our students at this Institution, and see many signs of a promising 
nature in some of the young men, whose minds and hearts are 
really set on improvement ; so that, if it please God, they may be 
prepared to do a work in their day for the Lord Jesus Christ, among 
their own countrymen. But we must not be content with the work 
as it is. In my view, what we want is a great central model train- 
ing school and Institution. The two institutions combined would 
act one on the other ; the school would provide a s5und and suit- 
able Christian education for the sons of chiefs, native missionaries, 
and others, and at the same time serve as a " work-shop, ;; if I may 



SUCCESS IN THE FRIENDLY ISLANDS. 565 

so speak, for the young men of the Institution to get a practical ac- 
quaintance with the art of teaching, a work which, as you know, 
will form one of their chief duties when, by-and-by, they are 
stationed all over Fiji as pastors and teachers. I greatly fear that, 
unless we can take away the young chiefs from present home in- 
fluence, and place them in some such institution as that I have for 
years past longed to see established, we shall never be able to drive 
out the old superstitions and prejudices, which to an alarming degree 
still hold their sway over the hearts and minds of the masses. Give 
me the young of the land, separated for three or four years from the 
destructive training of Fiji village life, and, with God's help, I have 
a lever that will turn cannibal-land upside-down." 

As a proof and example of what may and ought to be done, and 
that without further injurious delay — and as a stimulus on behalf 
of Fiji, — we see the result of special effort in the older mission at 
the adjoining group of the Friendly Islands. There the Rev. James 
E. Moulton has lately prepared, purely in the native language, a 
grammar and text books, and has commenced a new era at TuBOU 
College — so named in honour of George Tubou, the king of the 
three groups of Tongan Islands, and who has exerted greatest in- 
fluence for the benefit of the South Seas. In this College there are 
eighty students, who are to be ministers, schoolmasters, servants of 
the state, and rulers. In addition to special attention to Christian 
theology, the students are taught grammar, geography, arithmetic, 
algebra, geometry, history, and other branches of education. The 
intellectual calibre of the natives has been tested, and found capable 
of acquiring any knowledge. Some are taught English, and will 
thus have opened to them a rich store of valuable information ; 
and doubtless some will learn other languages, and ultimately be 
able to read and study the Holy Scriptures in their originals- 
Special spiritual blessings have been realized by the students ; and, 
connected with this, remarkable mental earnestness and progress 
have been evinced. This College affords good hope for the Friendly 
Islands. The state of God's work will be improved, as these 
trained men, with deepened piety, go forth into the schools and pul- 
pits of the country and to other tribes in the South Seas, as well as 
to take their position and part in the government of the state. In 
my judgment, the Friendly Islanders are more likely to maintain 
their nationality and independence than any other group of people 
in the South Seas. Their territory is comparatively small, and ap- 



5 66; LIBERALITY OF FRIENDLY ISLANDERS/ 

parently not more than will be required for the use of their own' 
population for agriculture and pasture, and for plantations of coffee, 
cotton, cocoa-nuts, and bread-fruit : hence, when the constitution was 
formed, laws enacted, and government established, on enlightened 
and well-considered principles, by the king and his advisers, and 
confirmed by the assembled parliament, no land was allowed to be 
alienated to foreigners, but kept in possession of its owners and the 
government. In the event of any family having too little land for 
cultivation, territory is granted by the government from its lands, 
or from those families who have possessions beyond what they re- 
quire for use. Slavery has been utterly abolished. Taxation, some- 
what heavy, is general. The compulsory education of the young 
is the law. Schoolmasters are paid by the government, from the 
revenue gained by taxes. The Bible is the book in the schools ; 
and parents are required to provide each of their children with a 
copy of the New Testament. 

Popish priests have been forced upon the islands by commanders 
of French ships of war ; but popery has been singulary unsuccessful 
—and is despised. 

The king and queen, the governors, judges, and magistrates, the 
chiefs and people generally, old and young, male and female, of 
this protestant state vie with each other in cheerful and liberal 
contributions for the support of Christ's cause among themselves, 
and for the benefit of other lands. Besides furnishing, as they have 
long done and still do, most valuable labourers to other groups 
of islands, they now meet the whole of their own church and 
educational expenses, and leave a large surplus for the general 
mission and ship expenses, and for the payment of supernumerary 
English missionaries and families who have left the group, and to- 
wards sending the gospel to other people. By accounts just to hand 
we learn that this noble people — so lately brought under the influ- 
ence of the Gospel — contributed in 1869, in cash ,£4,489, and oil 
which sold for ,£1,200, in all ,£5,689 6s. 2d., which sum leaves, 
beyond the current expenses of the mission for the year, upwards 
of ,£3,000 for the purposes just named. This is an average of nearly 
fifteen shillings per member ; or, including the children, six shillings 
for each attendant on public worship. This is a grand result. May 
this people always have a good and wise king and rulers ! and may 
this fine race keep their own, and prosper yet more abundantly ! as 
there is good hope they will, if left to themselves, and to the Bible, 
and to a scriptural education. Having freely received, they freely 



MISSION PRESS AND BOOKS. 567' 

give ; and influenced by a truly missionary spirit, their aggressive 
Christianity is a blessing to themselves and to other groups, and is 
a pattern to the universal Church of Christ. 

The mission press is no longer needed in Fiji, now that the lan- 
guage has been mastered, and books are required in large quantities, 
which can be printed and bound elsewhere much cheaper and better. 
In 1865, on my way home, I passed through the press in Sydney a 
much-enlarged edition of the Hymn Book, the Book of Offices, the 
Liverpool Minutes, and Instructions to Missionaries. On my leaving 
England in i860, Mr. Lyth took charge of the portion of the Old 
Testament remaining, from Job to Malachi. All were overjoyed in : 
Fiji on the arrival of the completed Scriptures in Dec, 1865. In. 
1866-7 I put to press a revised edition of the New Testament, in 
octavo, for the remaining copies of the completed Scriptures ; and 
3,000 in duodecimo for general use, of which another supply is 
already asked, and is now being reprinted from the stereotype 
plates. The whole of the edition of 5,000 copies of the complete . 
Bible has been forwarded to Fiji, and will soon be exhausted. 

Five thousand copies of the Pilgrim's Progress, with illustrations, 
have been printed and bound by the Religious Tract Society, on 
condition that the Wesleyan Missionary Society pay £i$o\ the . 
whole of which sum was generously contributed by an old and 
ardent friend of missions generally, and of Fiji in particular, 
Thomas Tombleson, Esq., of Providence House, Barton-on-Hum- 
ber. That being accomplished, by the request of the Fiji district 
meeting, my best effort was given to the completion of the invalu- 
able System of Theology on which John Hunt was engaged to his . 
death, and of which 5,000 copies were printed in Fiji soon after his 
decease. In 1868 the revised and enlarged edition was completed; 
with which was bound a very useful Book for Teachers, on God , 
and the Bible, and on Scripture doctrines, by the Rev. W. Moore. 
My friend Mr. Tombleson gave ,£160 for this also ; being the cost 
of 2,500 copies ; and for a set of stereotype plates, so that a perma- 
nent supply of this excellent work may be obtainable as required, 
at small cost, and short notice. 

Besides these, very large supplies of a reading book, consisting 
of one hundred lessons from the Gospel history, prepared by the 
Rev. Jesse Carey ; and 10,000 copies of the Second Conference 
Catechism, with Scripture proofs, and other books and papers, 
have been executed in England and forwarded. A book of Margi- 



568 THE PRESENT STATE OF THE MISSION. 

nal References on the New Testament, with Chronological Table of 
the Gospel history, 144 pages, crown octavo, has also been printed 
at the cost of the Religious Tract Society — on condition that the 
entire cost be refunded as the books are sold. The Rev. F. Tait 
has been engaged for some years in preparing for the press a 
Commentary on the New Testament. A concordance, Bible 
hand-book, general and scripture geography and history, an 
enlarged arithmetic, and other books, are much needed ; and 
will be forthcoming as opportunity offers for their preparation. 

In the vast changes which have lately taken place in Fiji, and 
are still in progress, in connection with emigrants and Tongans, the 
deepest concern is felt for the mission cause. To the present time 
it continues to spread and prosper. Decided encouragement 
is afforded by the latest reports. Lakemba : " On this island we 
have had during the year some clear cases of conversion ; we have 
seen the sinner under conviction, oppressed with guilt, and we have 
seen believing penitents rejoicing in sins forgiven. The general 
experience of our people, as given in the lovefeast and class-meeting, 
has often caused us great joy. The work of God in the hearts of 
many of these poor people is no doubtful thing ; clear as the noon- 
day is the life of their souls, unwavering their faith, unchilled their 
love." Viwa : " During the year about 500 persons have been 
admitted on trial for church-membership." Of the Naloto branch 
of this circuit the report is, " It has been beyond our reach during 
the whole year ; no teacher has been there, nor have they had 
regular religious services. This people have had to defend them- 
selves against the murderers of our late lamented brother Baker and 
his party. Just lately one village was attacked, and twenty-eight 
professing Christians were murdered. Since our last report was 
written the heathens have killed, in different places in this circuit 
only, about 150 professing Christians, and some of them church- 
members." Mbau : "We have in this circuit 114 towns, 4,130 
church-members, 766 on trial, and 12,980 attendants on public wor- 
ship. Our increase for the year is 437 members ; our congregations 
are good." Of the spiritual state of this people the writer says, 
" It is not easy to say only just what ought to be said ; remember- 
ing their former circumstances and manner of life, and contrasting 
it with what now is seen, there is very much to be thankful for ; yet 
we are ever reminded that they are only ' babes in Christ ' ; that 
hundreds of them are really converted to God we have no doubt ; 



THE PRESENT STATE OF THE MISSION. 569 

still they need constant tending and guidance." Thakaundrovi : 
" There is an accessible population of 20.000 persons, 1 5,000 of 
whom profess Christianity ; there are 1,500 church-members, and 
6,000 persons in our schools. In this circuit there are about 200 
Europeans and other settlers ; and to visit only its coast line 
500 miles must be travelled." Rewa : " It should be remembered 
that in this circuit the Christianity of a large number is only 
nominal. A chief, from motives of state policy, abandons heathen- 
ism ; his people follow, and then a whole tribe suddenly declares 
itself Christian. Such an event is spoken of as the conversion of 
thousands in a day ; whereas it is nothing more than the opening 
of a door which we may enter, and, entering, begin to teach the first 
principles of Christianity to those from whom we have been previ- 
ously shut out. If this point be not kept in mind, no just estimate 
can be formed of the real character of our work." 

A high social or religious state cannot be expected in converts 
just recovered from deepest degradation, who have had such slight 
advantages, and for so short a period. Very much more than has 
already been achieved remains to be effected. The work, where 
commenced, has to be watched, guarded, and carried on vigor- 
ously ; and many heathens and cannibals have yet to be reached. 
It is to be hoped that the great enterprise, so far advanced, will be 
carried on to completion ; and that Fiji may yet come to enjoy the 
full benefits of a truly Christian -civilization. 

There is much to stimulate and strengthen the benefactors of Fiji 
in their toil. Success has been gained on a large scale ; and the lead- 
ing chiefs and persons of greatest influence are heartily attached to the 
protestant religion. Thakombau has taken a noble position in the 
cause of Christ. He is a wonderful man, and has had an extraor- 
dinary career. Though much tried and subdued by affliction and 
opposition, he has borne up well, maintained his Christian character, 
and successfully used his best endeavours to promote Christianity at 
home, and in many parts of the group. And the Tongans — whose 
blamable conduct has been stated at page 320, have long stood 
by the protestant religion ; and they have been a great comfort and 
help to Thakombau, when on his side. If the Tongan power in 
Fiji — which has already gained ascendancy over a considerable 
part of the group — were united and one with Thakombau, a strong 
government might be formed, and the country be preserved and 
managed ; but, if resisted, and thereby thrown into opposition, that 
power, which ought to be utilized and be made a blessing, will 



57° EMIGRATION. 

prove damaging ; as the Tongans are under control, united, cou- 
rageous and persevering. A native government, aided by respect- 
able Europeans," firmly established and well carried out, would be 
of the utmost advantage to the group ; and, until this is an ac- 
complished fact, the gravest anxieties as to the future of Fiji will 
exist. In the Sandwich Islands, before government was estab- 
lished, or while feebly enforced, on the influx of the white popu- 
lation, intoxicating drinks and foreign diseases " swept away one- 
half of the population/' 



EMIGRATION. 

When the islands were offered to England, and a British consul 
was appointed to Fiji, glowing accounts were published in the 
Sydney Herald, which induced many to emigrate from the colonies, 
especially from New Zealand; most of whom found themselves 
sadly disappointed. Some died in Fiji ; others escaped away with 
the loss of most of what they had previously scraped together; 
and a few have plodded on and continue. The white population 
has increased considerably. There are now upwards of one thou- 
sand foreigners in the group — one on the spot writes to say there 
are two thousand — Germans, Americans, French, but mainly Eng- 
lish. Some of them, with their wives and families, are settled. 
Among the settlers are men -of education, character, means, and 
enterprise. They have taken a firm stand, and are aiming to push 
their way. Machinery of various kinds has been introduced, and 
better houses erected. 

Several islands, and extensive portions of territory on the larger 
islands, have already been sold ; and in some cases the title is indis- 
putably good, And there are tracts of land which are never likely 
to be required or used by the present owners, which will be sold. 
Already considerable quantities of cotton have been grown and 
forwarded to England ; and the samples and prices realized com- 
pare well with others. But it is most misleading and extravagant 
for a late visitor to Fiji to write about "these islands quickly becom- 
ing the greatest producers in the world of cotton, coffee, and sugar" ; 
" affording a surer prospect of doubling and quadrupling capital in 
a year or two than any other country" ; and of " any man of energy 
and perseverance, with ,£6,000 invested in cotton-growing, achiev- 
ing an income of ,£50,000 a year," etc. A steady, sober man, 



EMIGRATION. 57 1 

willing to rough it and plod on, satisfied with poor fare, slow re- 
turns, and hard work, if his health continues, may hope for some 
success. 

I have never felt it to be my duty to recommend English people 
to go to Fiji. None, who find themselves there, afflicted, helpless, 
oppressed with the climate, deprived of all they had, and not able 
to gain a livelihood, without means to get away, can truthfully say 
that I induced them to go : excepting, of course, those who go to 
try to benefit and raise the native population. And in refusing to 
advise persons to venture their all by emigration, I am not uncon- 
cerned about the prosperity of those who wish to make a living 
elsewhere than in the place in which they reside, or of the real in- 
terest of Fiji : but I consider the prospects of success very uncertain. 
I am persuaded that those who can manage to get on here, or 
in the colonies, act wisely in letting well alone ; or, if they cannot 
succeed where they are, I greatly question whether their condition 
will be much improved in Fiji. The expenses of going are heavy ; 
when you arrive, money soon gets less ; the climate is trying, though 
good ; it is not so easy to be sure of profitable investment in land 
as many suppose ; and some will learn more about their purchase 
after parting with their money than they knew before. Land difficulties 
and others arise, without any lawful court of appeal at present, the 
foreign consuls there not having judicial authority : and the labour 
question is not satisfactory, or the supply certain ; and, after long 
delay in some cases for a crop, it turns out smaller when gathered 
than the calculations previously made by figures on paper, and it is 
not always secured in good condition. The expenses of transit 
from the islands to the colonies, storage there and freight home, 
etc., etc., swallow up too much ; and returns from the home market 
are very long after the first outlay. If produce must be sold on the 
spot, it can realize a low figure only. If Fiji ever becomes what is 
anticipated in the production of cotton and coffee for the home 
market, — as a country of such considerable extent may become, — 
direct communication with England will doubtless be established, 
saving more than half, if not fully two-thirds, the cost of transmis- 
sion, and securing imports at far below colonial charges. But the 
time may not be yet : and enterprising men of means may, while 
they lose their property, and health, and lives, pave the way for 
future success, and this group may ultimately become valuable as 
an English settlement. A few have gained by trading and enter- 
prise ; but, has riot much more been lost by losers than has been 



572 EMIGRATION. 

gained by the successful ? without taking into account the loss of 
time, and health, and right principle, and life. 

What, too, has been, and is likely to be, the result of the new state 
of things with reference to the condition and existence of the native 
race ? The Rev. Dr. Mullens, secretary of the London Missionary 
Society, in his admirable Essay on Modern Missions, in a recent 
publication,* referring to Fiji, says : " Here also the New Zealand 
difficulty has arisen in recent days ; and it is feared that this native 
race, saved at length from its vices, will fade away in presence of the 
white men now swarming to its shores." It is rather startling that 
one so pre-eminent as a writer on missions should so confidently 
forecast the doom that awaits the Fijians, singling them out, and 
passing by groups of islands under the care of his own society. 
On a previous page he had asked for time, and shown that seventy 
yearsf were required for the completion of the work, in almost every 
case ; not more than half of which period Fiji has yet had. But it 
must be admitted that dangers of various kinds, to a native race 
just emerging from barbarism, are connected with the arrival and 
residence of so many planters and traders, whose special aim is 
to acquire land and wealth, and not to promote the well-being or 
improvement of the original inhabitants and proprietors ; and serious 
doubts of the near or remote results of such intermixture may be 
entertained. None can accuse the white man of selecting the worst 
land, as invariably he aims to get the best soil and position, and 
as much as possible : and land has been and still may be easily 
obtained. The native gets involved, or covets goods or gold ; and, 
without looking ahead, parts with his proprietorship. And when 
left without land for himself and progeny, he will not find it easy to 
shift for himself and get a proper livelihood ; and he will never be 
able to repurchase. Untaught men are not likely to stand against 
the civilized but unorganized power that already exists, and which is 
likely to increase rapidly. The superior race, as a benefactor, raises 
the inferior ; but how often it proves destructive to the weaker, in 
the purely selfish following of its own interests. To lessen, or pre- 

* "Ecclesia: Church Problems Considered, in a Series of Essays." 
t "Principles are not truly learned by a people till they are embodied in national acts, in 
public laws, in the habits of social life ; till they enter into their dealings with other nations, 
are moulded into the arts, and find a settled place in their literature. The work of the 
Gospel is never complete in any land till this is done ; and a rare case would it be, if it 
were accomplished anywhere in the brief period of seventy years. On behalf of modern 
missions, therefore, we put in a claim for time. Nevertheless, brief as the period of their 
toil has been/ we are not ashamed of the work they have been doing — of the ground which 
they have occupied ; of the blessing God has given ; or of the results which they have 
achieved " (p. 544). 



THE AMERICAN DIFFICULTY AND THAKOMBAU. 573 

vent altogether, the dreaded calamity of the extinction of the race, 
special efforts should be made by their benefactors to train them up 
in Christianity and manliness. 

Where so many white subjects reside, some court of justice is 
absolutely necessary, and must sooner or later be afforded ; as com- 
plications have already arisen, and will increase with the inflowing 
population, which no native or self-constituted authority can settle. 
The consuls have, in the past, decided cases ; but the British law, 
in its present state, does not give magisterial power to its consuls. 
It is most desirable, for the benefit of all in Fiji, that the consuls 
resident there should have authority from their governments to ad- 
minister law, and power to punish offenders. But great care need 
be taken by the respective governments that those who are ap- 
pointed to exercise judicial authority in this foreign, distant and out- 
of-the-way country should be tried and able men, fully equal to the 
task, who would work with the natives, and afford them the help of 
counsel, — preventing collision of the races as much as possible, and 
securing and promoting the interests of the islanders, as well as that 
of the whites. Past occurrences on the spot speak loudly on this 
point. Greatest injustice and damage have come upon Fiji by re- 
presentatives, unsuitable and popish, of the United States ; and by 
the conduct of the representative of another nation, which would 
have proved a still greater evil than the American, had not his 
government commissioned an upright man to investigate the case, 
and undo the bad result so far as he could. 

THE AMERICAN DIFFICULTY AND THAKOMBAU, 

THOUGH a matter of greatest importance to the islands, was not 
entered into in the former editions of this work ; as I fully expected 
that, ultimately, the United States government would rectify the 
injustice of one of her naval officers. It is now deemed desirable 
that a brief history of the affair should be placed on record. 

Thakombau exercised supreme control in the Mbau dominions, 
which by conquest became somewhat extensive. And, at one 
period, he had the prospect of bringing into subjection other parts 
of Fiji over which his predecessors had no control. But his en- 
croachments were successfully opposed ; and for twenty years he has 
been repulsed ; and he has had to suffer from troubles, reverses, and 
dangers of no ordinary kind from his own countrymen. And 
besides the purely Fijian difficulties, crushing influences from other 



574 THE AMERICAN DIFFICULTY AND THAKOMBAU. 

sources have pressed heavily upon him, as seen in chapter eigh t of 
"Mission History." The strong prejudice of the United States 
consul against him, referred to at page 489, wrought in many ways 
to his injury. In 1849 Mr. Williams accidentally burnt down his 
house with wadding from cannons fired on their rejoicing day, the 
4th of July, and natives rescued some articles from the flames and 
stole them. Mr. Williams demanded three thousand and six 
dollars and twelve and a half cents for " destruction and spoliation 
of property on Nukulau" on this occasion ; on Sep. 21, 1850, seven 
hundred and seventy-one dollars and fifty cents ; third time, Jan. 16, 
1 85 1, three hundred and forty dollars ; which amounts, with eight 
hundred and eighty-three dollars and seventy-six cents for interest, 
made Mr. Williams's total claim, when laid before Commander 
Magruder in 1851, 5,001 dollars and 38 cents. 

It was most desirable to investigate cases where wrong had been 
done to persons or property ; and to demand and enforce payment, 
or inflict punishment. This was right on behalf of the sufferers, 
and would have worked beneficially towards the natives. But, 
the 31 double-barreled fowling-pieces, for which he demanded 992 
dollars as remuneration, were well known to have been burnt, or so 
many of them as were in the house before the fire. Not one of these, 
so far as I learnt, could ever afterwards be found in the possession 
of the natives. Such a thing could not be concealed in Fiji ; ai\d 
many of the barrels, moreover, were among the ruins after the fire. 

When this and other robberies and offences against American 
citizens were laid before commanders of ships of war by Mr. 
Williams, he could not prevail upon them to demand payment, or 
levy any fine, or destroy Mbau. Commander Petigru, after he 
had listened to the complaints of Mr. Williams and saw his move- 
ments, in my presence expressed indignantly his objection to the 
consul's demands, and in the most decisive and strongest terms 
refused to comply with his request. Commander Magruder, in 
1 85 1, was equally clear and decided in the matter, and afterwards 
wrote : "I well remember that I considered some of the claims 
preferred unjust, and thought Mr. Williams in the wrong ; and 
so reported to the government. 7 ' 

Fiji has been peculiarly favoured in the commanders and officers 
of ships of war and exploring expeditions, both from England and 
America — kind-hearted men of discernment and intelligence. 
They readily saw that the missionaries were the benefactors of the 
country, and they took special pains to make right impressions 



THE AMERICAN DIFFICULTY AND THAKOMBAU. 575 

on the native mind, in their transactions, and they would not be 
induced to punish unjustly the weak and unprotected at the 
instigation of any one. It has been our privilege as mission- 
aries, to be on the best of terms with Americans who have visited 
Fiji ; and with the present consul, I. M. Brower, Esq. ; and indeed 
with Mr. Williams himself, whom I was pleased to receive into 
my house when afflicted with dysentery, and pay him the best 
attention. We have always rejoiced in American influence and 
trading in the group, and desired its continuance and increase. 
An American, who knew well what he was writing, says : " I have 
enjoyed an intimate acquaintance with nearly all the members of 
the mission establishment at the Islands for the last ten years, and 
I take pleasure in saying, that I never met with any body of men 
who appear to hold America and American institutions in such 
high estimation as the gentlemen in question. They uniformly 
speak well of them, and are always ready and willing to assist any 
and all Americans who go there, to the full extent of their power." 

In the case of Mr. Williams, by our helping to a truthful repre- 
sentation of the facts, when ships of w r ar arrived in Fiji, his plans 
were thwarted, and he was much dissatisfied. Long he threatened 
the natives ; and he ardently hoped for a commander in their navy 
whom he designated " Mad Jack," to "teach the fellows how to be- 
have w by " cast-iron reasons," and blow down Mbau " while he was 
smoking a cigar," and have " the people swept from the face of the 
earth." He blamed me for frustrating his designs on Mbau ; and 
again and again earnestly entreated me to stand aside and keep out of 
the way when any ship of war came, and leave all to him, and he 
would have " Mbau knocked down, and have some of the chiefs 
taken away," so that " commerce and religion might flourish." 

At last, a man after his own heart came — a papist, a hater of the 
Wesleyans and of all connected with them — just one exception to the 
right-principled men who had previously and have since visited Fiji. 
Commander Boutwell, of the John Adams, on his arrival in Sept., 
1855, at once entered heartily into the views and wishes of his 
consul, and was ready to levy any claim, without investigation, and 
enforce the payment of it upon the chief who had nothing whatever 
to do with the alleged injuries, or their perpetration. On the 25th 
Sept. he wrote to Thakombau, saying he had been sent to inquire 
into and redress wrongs done in Fiji against Americans, and he (Tha- 
kombau) must repay wrongs with interest, and ask pardon ; as, says 
he, " The great chief who has charged me with this mission pre- 



576 THE AMERICAN DIFFICULTY AND THAKOMBAU. 

sides over a country whose resources are inexhaustible, and whose 
power to punish her enemies is beyond the comprehension of those 
who have never visited her empire." And then, before any reply 
could be received to his first missive, he issued another, wherein 
he " commanded to be paid within twelve months, 30,000 dollars ; " 
of which were to be paid "15,000 dollars to John B. Williams, Esq., 
for the loss of property on the island of Nukulau." How greatly 
this sum has grown ! And he concludes this second document by 
saying, " I must urge the authorities of Mbau to act speedily, and 
not compel me to go after the so-called Tui Viti, or approach nearer 
Mbau, as my powder is quick and my balls are round." 

To these a chief of Mbau, in the absence of Thakombau, most 
respectfully replied ; and informed the writer that the claim was 
unjust, and made on the guiltless party, and entered into expla- 
nations. 

Commander Boutwell replied, "When I made the demand on the 
chief of Mbau, for indemnity, I expected an acknowledgment of your 
indebtedness .and willingness to pay, and not a letter of explanation. 
I am satisfied of the guilt of Tui Viti." Hitherto he has not seen 
the chief ; but says he has been directed to " enquire into " the 
wrongs, and as he " does not wish to punish the innocent, he is 
anxious to obtain all the information he can on the subject." And 
that the testimony he obtains may not clash, he receives the avowed 
enemies of Thakombau, who have long sought his life, and are still 
hostile to him, and he welcomes both " black and white " ; and from 
these he gains much information ; and all those men who wish the 
downfall and death of the chief testify against him. The com- 
mander needs no further witnesses : he has learnt all he wants to 
know. He then says, " I know" — " I know " — " I know * — this, that, 
and the other. " Mr. Williams and Mr. Whippy [heavy claimants] 

both testify to the same fact I have to request you will ^rite 

me no more letters, but forthwith pay the money, or give*me ample 
security that it will be paid in twelve months. The brave never 
threaten, nor do the virtuous boast of their chastity. I therefore do 
not tell you of the consequences of a non-compliance with these 
requirements." 

When the affair was at this point Commander Bailey arrived in 
the St. Mary's, and, on receiving the report of the commander of the 
John Adams, saw that the " mode of adjustment was unjust and 
partial." On the 2nd of Oct. he writes to Commander Boutwell, 
saying, " As you appear to be about to pursue a course involving, 



THE AMERICAN DIFFICULTY AND THAKOMBAU. 577 

as I think, a deviation from the tenor of your instructions [from 
Commodore Mervine *], I should have felt compelled to remain here 
myself, and investigate these claims, were it not that Mr. Williams, 
the principal claimant, has expressed a decided preference for 
your adjustment." Commander Boutwell had also " intimated a 
very strong desire to settle these matters himself." Though senior 
officer to the commander of the John Adams, Commander Bailey 
felt a delicacy in taking the case up at this juncture, and revers- 
ing all that his predecessor had done ; and he sailed, reminding 
Commander Boutwell of " the wise and equitable instructions " of 
his commodore ; and told him that he was not " proving to these 
uncivilized people, in a transition state from the worst of cannibalism 
to Christianity, that civilized nations are just as well as formidable." 
Commander Bailey further warned him, saying, " If you think proper 
to demand and endeavour to recover claims for outrages and theft, 
to the amount of thirty-three thousand dollars, on no other evidence 
than the bare statements of the claimants themselves ; and this de- 
mand too made of parties who deny any jurisdiction over the people 
committing the crimes, and which question of jurisdiction you deter- 
mine without allowing the said parties fair opportunities to discuss ; 
if you think proper to act thus, you will, I think, incur the respon- 
sibility of acting contrary to the tenor of clear, express, and un- 
mistakable orders." " Let your decisions be impartial, and your 
severity tempered with mercy." " You have my express orders to 
afford the accused every opportunity upon all formal occasions to 
appear in person as well' as by respectable counsel, without regard 
to their nation or religion." 

This order from his senior, Commander Boutwell had to obey ; 
but he attended to it in his own way, under the direction of him to 
whose guidance he had submitted himself, and whose spirit he 
thoroughly imbibed. He sent for Thakombau to come on board 
the John Adams, and informed the Rev. Joseph Waterhouse that 
he might act as counsel for him. He appointed two of his own 
officers, whose views he well knew, as a board of arbitration. The 
chief " was treated with insult and contempt, and was not permitted 
to call in any witnesses." The board decided that all the claims 
were just ; and Commander Boutwell now demanded 45,000 dollars, 

* "You will not take it for granted that all the allegations against the supposed offenders 
are true, simply because claimants have filed their statements at the State Department. 
In prosecuting the important duty entrusted to your management and discretion, sound 
policy dictates that a close and thorough examination, upon the strictest principles of jus- 
tice, should be made into every case presented for adjustment." 

37 



578 THE AMERICAN DIFFICULTY AND THAKOMBAU. 

of which Mr. Williams was to have 18,331 !i and David Whippy 6,000 
in the place of 4,000 claimed for him a few days previously. Why? 
" The interference of Commander Bailey, through the representa- 
tions of the Rev. Mr. Calvert and other persons, has increased the 
difficulties of Tui Viti, made my task more difficult to finish, and 
has not, I believe added any gratification to the claimants." Com- 
mander Bout well then had a paper drawn up for the chief to sign, 
engaging to pay 45,000 dollars in two years ; and "If at the end 
of the period named to pay all American claims, they shall not be 
settled to the satisfaction of the American commercial agent [Mr. 
Williams himself], I promise, on the arrival of a ship of war belong- 
ing to the American nation, to resign the government of Mbau, 
and to go voluntarily on board that ship, and submit to any punish- 
ment which it may be the pleasure of the commander to inflict." 
When Thakombau refused to sign, Commander Boutwell stamped 
and blustered and threatened ; and the chief, being in great fear, 
signed what was called " A Treaty." It was then written to America 
— it need not be told by whom : " Omnipotence had heard our 
prayers, and Commander Boutwell was the chosen one to give us 
aid." 

Thakombau had no power at all to demand payment from some 
of the accused ; and if he did so he was sure to get himself into 
trouble, and lessen his waning influence. To levy and make him 
responsible for the payment — even if the claims had been just — en- 
sured serious injury to him, if not utter ruin. He could not govern 
beyond the Mbau dominions ; and any attempt on his part to 
punish for transgression and injury against himself or others, dam- 
aged and endangered his position. This Commander Boutwell knew, 
as he stated afterwards, in a letter to the National Intelligencer 
of March 30th, 1859 : " The chief of Mbau, or Tui Viti, was not re- 
garded by the English missionary, the Rev. Mr. Calvert, or by Tui 
Levuka, the chief of Ovalau, as king of the Fijian archipelago. I 
held the chief of Mbau responsible for the payment of money due 
to American citizens from those islands over which he did not claim 
sovereignty, because he was the greatest robber, and had invited 
King George of the Tongan Islands, to join him in subduing all Fiji, 
in order that the whole of the islands might be under one chief ; 
but they were not successful." 

As soon as the chief could breathe freely on shore, he signed 
a protest against the demand, and against the way in which his 
signature had been gained ; which was authenticated by the United 



THE TONGANS. 579 

States consul in Sydney, and prepared for Washington, and for the 
commodore of the U.S. squadron in the Pacific — and was duly 
forwarded. 

The Tongans, against whom such antipathy was shown, own 
three groups of islands 300 miles to windward of Fiji, and have 
for ages held intercourse with their neighbours ; and, being an 
enterprising and energetic people, they have aimed to make up for 
the smallness of their islands, and their special want of suitable 
timber for the large canoes they so much required, by felling the 
splendid trees of the Fijian forests. Hostile parties eagerly sought 
the aid of their courageous visitors in their numerous wars. As 
they were better disciplined, and much more prompt and daring 
in attack than Fijians, the case was generally in favour of the party 
they joined. For ages the Tongans appeared to be satisfied by 
being feared, honoured, fed, and supplied with Fijian property, as 
remuneration for their services in conquests gained. 

While Thakombau was struggling for life in 1855, from revolt 
and war, George, king of all the Friendly Islands, paid him a 
visit ; and, on his way, sending a canoe to Ovalau with letters he 
had brought for the French priests, the natives and half-castes 
fired into the canoe, and fatally wounded the chief and owner. 
Thus King George became at once involved in the war that was 
raging, and soon relieved Thakombau by the subjugation of many 
of his enemies ; and peace was established. 

Still, however, after King George and his large fleet had left Fiji, 
opposition to Thakombau existed; and the American claims op- 
pressed him. Harassed, and anxious for relief, he yielded to advice, 
and offered to cede all Fiji to England — on condition that England 
should pay the American claim, and receive 200,000 acres of land. 
The deed of cession was prepared, and taken to England. 

While this was pending, Thakombau was annoyed by the en- 
croachments of the Tongans, and believing that England would 
certainly take possession of the group, did not show due respect to 
his deliverers ; for he, and his principal adviser in the cession, 
as well as the United States representative, were anxious to destroy 
Tongan influence in Fiji, and, indeed, drive all Tongans away from 
the group. But there they were, and had been for ages, hated and 
feared, but yet courted and used. Many were regular residents. 
They had already gained the cession of some islands, and become 
an established power in Fiji, protecting those with whom they sided, 
and awkward as opponents. Thakombau, now believing himself safe 



580 THE AMERICAN DIFFICULTY AND THAKOMBAU. 

in the hands of the first British consul, who had assumed supreme 
authority in Fiji, gave his deliverers the cold shoulder. Then it was 
that King George, in compliance with advice from the foreign official 
of a small state, residing in Sydney, who professed deep interest in 
his welfare, demanded ;£ 12,000 of Thakombau, as a subsidy for 
victorious war and losses of valuable men. This startling demand, 
formally made, and the enmity that arose between the two powers, 
was a new difficulty, and a great calamity in itself ; but its greater evil 
was, that powers in Fiji who were slightly in subjection to Thakom- 
bau, were thereby encouraged to be bold, defiant, rebellious ; and 
these parties courted and encouraged the Tongans, to whom they 
clung. 

Although, however, other chiefs had been brought, by certain 
means, to join Thakombau in the cession, Britain refused to accept 
the group. 

The American debt was now thrown back upon the chief ; and 
its claim reiterated by their representative, and by a ship of war oc- 
casionally — not more frequently, it was believed, because of the fearful 
rebellion in the States : but the reckoning day would doubtless 
come. His appeal of October, 1855, to the government and to the 
commodore had not been regarded, in which he said : '- He threat- 
ened to take me away to America, and stamped on the floor right in 
my face, because I objected to give my signature, and then I was 
afraid and signed it. I make known that I now protest against that 
treaty, and declare it to be unrighteous, tyrannical, unwarrantable, 
and unworthy of the Government of America. It is not my deed. 
I also make known, sir, that .he told another chief that he would 
hang me. But there is nothing for which he should hang me. I 
besought him to investigate the charges made against me by the 
whites of Ovalau, but he refused. I beseech you, sir, to inform the 
Government of the United States of America of these transactions. 
I am continually in fear lest this captain kill me, whilst I am inno- 
cent. I had hoped that my profession of Christianity would have 
prevented such arbitrary conduct. I cannot believe that it will be 
sustained by the American authorities." 

And then arose special danger from the king's adviser and pro- 
fessed friend, who, not gaining all his wishes, threatened that he 
would let the Tongans loose upon the chief. Happily, by special 
effort, this calamity was averted. 

On the 2 1 st of July, 1867, the Rev. Thomas Baker was treacher. 
1 ously murdered by the heathen tribe of Na-vosa, in the middle of Na 



JL'HE AMERICAN DIFFICULTY AND THAKOMBAU. 56 1 

Viti Levu, with seven Christian natives ; and all were eaten. For 
thirty-two years the missionaries had laboured and risked their lives ; 
but this is the first of our number that has been removed by a violent 
death. He was a valuable and devoted man. As soon as the 
news reached Sydney, an English ship of war was despatched to 
make inquiry into the murder. The case was left in the hands of 
Thakombau, who promised to bring the murderers to justice. In the 
following April, the chief, accompanied by the British acting consul, 
went forth with 4,000 men, it is said, against the tribe. This expedi- 
tion failed altogether, and ended most disastrously. Several young 
chiefs and some teachers were slain by the enemy, as well as 
many of the people ; and all had to make a hasty retreat. This 
event placed Thakombau in a position of great humiliation. 

Utterly unable to meet the American demand, crushed, and 
anxious for deliverance by any means, and at his wits' end, the 
chief felt relief by the arrival, in 1 868, of persons from Melbourne, 
who offered to pay the Americans what was now considered to be, 
and called, a debt — the American debt ; and the chief was to give 
them the 200,000 acres of land. He grasped this offer, and entered 
into the agreement. But if this party paid the ^9,000, where was 
he to get such a quantity of land to hand over to them in considera- 
tion, on which whites who might purchase of them would be allowed 
to settle without being in bodily fear, and in no danger of being 
molested now or hereafter ? " The Polynesian Company, Limited ; 
Melbourne and Fiji: incorporated 7th December, 1868;" is now, 
however, a fact. And they have paid most, if not by this time all 
the money ; and they have taken possession of some of the land, 
laid out settlements, and effected sales. This affair, which was to 
have enabled the chief to sleep soundly, has caused him disquiet, 
and he is sadly put about to find the land he promised to give. 

Various land disputes have arisen. Whites have been disturbed 
on the estates they have purchased of some party, while others 
claim the ground ; and other quarrels have arisen among the 
mixed population, and are now and hereafter more likely to 
arise, when it is fully known that the British Government does not 
allow its consul to execute justice in disputes, as his prede- 
cessors have done. Old modes of settling grievances, real and 
supposed, have been resorted to ; the club used, and valuable pro- 
perty destroyed by fire ; and planting and trade interfered with. 
The chief is called upon by the whites to demand reparation, 
punish natives, and set matters right in other parts of Fiji, for any 



582 THE AMERICAN DIFFICULTY AND THAKOMBAU. 

mischief done to them. This he cannot possibly accomplish. King 
of Fiji he never was ; and long he has failed to retain the hold he 
formerly had upon people and lands. It is a great injustice to 
him to require this at his hands ; and it acts most injuriously, by 
making his influence less than it otherwise would be, and places 
him in a most painful dilemma. 

For fourteen years Thakombau's protest has been disregarded ; 
and appeals to have the case reconsidered have been unsuccessful. 
This has been his heaviest trouble ; and involved him in so many 
difficulties. 

When the islands were offered to England, for the express 
purpose of getting rid of the intolerable burden, the commissioner 
appointed found that the chief was not king of Fiji, and could not 
cede the islands, or give the land promised ; and the commissioner 
also had to state : " From all I can learn, one-third of the sum 
demanded by the United States Government would be amply 
sufficient, both as compensation for the loss of property, and as a 
fine." In Blackwood's Magazine for July, 1869, a remarkably- 
correct article on Fiji appeared, in which the conduct of Com- 
mander Boutwell is freely discussed and condemned, and the 
injustice of the claim strongly stated. This " stringent magazine 
article " had weight at Washington ; and after so long a delay 
and so much damage to Fiji by this matter, the United States 
Government sent a gentleman to Fiji, who arrived in October 
last (1869), "authorized to investigate and settle all unadjusted 
claims, either of long standing or more recent date," as the 
American Government was determined to extend " full and ample 
justice " to all ; and the chief was promised that he " himself and 
witnesses should receive a calm and patient hearing, and be treated 
with the courtesy and respect belonging to his high office and 
Christian profession ; and he was assured that the Government 
would then and at all times treat himself and his subjects with all 
possible fairness and consideration." 

Captain Truxtun formed a Court of arbitration, of which he was 
president, joined by two officers of his ship, the Jamestown, and two 
American residents in Fiji. The Court found an " unaccountable 
difference between the registered and allowed claims of Mr. Wil- 
liams:" "a total of 7,199 dollars and 67 cents [a considerable 
portion of which was admitted to be for interest] is all the amount of 
his claim sustained by tradition, or on the records of the consulate, 



THE AMERICAN DIFFICULTY AND THAKOMBAU. 583 

and yet he stands on the list of awards as entitled to 19,365 dollars. 
There is no possible way of accounting for this great and strange 
discrepancy/' The Court did "therefore most strenuously urge 
upon the Government of the United States the propriety of refund- 
ing to King Thakombau" the sum of 12,165 dollars on that account 
— provided no records existed at Washington to account for this 
amount— when all the 45,000 are paid to them; and by "this means 
(they say) tardy justice will be done to King Thakombau, who is 
now struggling to raise himself and his people from the depths of 
heathenism to the light of civilization : and this long vexed and 
troublesome question be finally and for ever put at rest, in a manner 
creditable alike to the power and generosity of the Government of 

the United States of America For twenty years these claims 

have been held over the head of this semi-barbarous and almost 
helpless king, who has been worried into the belief that we are 
determined never to be satisfied, while our Government is made to 
appear vacillating and ungenerous in the eyes of foreign nations. 
Great care has been taken to arrive at what is believed to be a just 
decision ; and it is to be hoped that nothing in the result of the 
labours of the present Court may be made the subject of a stringent 
magazine article by a captain of the British navy, who necessarily 
views all matters from an English stand-point." 

From my own certain knowledge, I can speak in the highest 
terms of Commander Petigru, who I believe was an owner of slaves, 
and had no sympathy with the black race ; and of Admiral Magruder, 
who showed his high principles in opposing the allegations and un- 
just demands of his consul ; and also of Commander Bailey, who 
strongly censured the way in which Commander Bout well and 
Mr. Williams were proceeding in the matter, and who did not 
undertake the case because Mr. Williams wished it to be left in the 
hands of Commander Boutwell, who had commenced it before his 
arrival. And I rejoice now to have strong testimony from Fiji in 
favour of Captain Truxtun, who was most desirous to get the affair 
properly settled. But he found the case extremely difficult, seriously 
complicated, and not easily unravelled. He must have been terri- 
bly puzzled with the affair ; and especially, it appears, as the whole 
liability of the original sum has been assumed by the Polynesian 
Company for and in consideration of certain lands ceded to them. 

It is pleasing to see Captain Truxtun styling Thakombau king in 
Fiji ; and sympathising with him in his struggles and helplessness. 




584 THE AMERICAN DIFFICULTY AND THAKOMBAU. 

and in his strong wishes and efforts to set the matter at rest. But 
nothing now can repair the injury done to Thako7nbau : it is 
irreparable. Indeed, the confusion must have been great on this 
occasion. The chief was to have " a calm and patient hearing/' 
etc., yet, I am informed, he was not allowed counsel or witnesses 
before the Court, though he asked for both. And one member of 
the Court was a claimant for 4,500 dollars, or 6,000. Mr. Williams's 
claim only was allowed to be re-opened ; and all the rest were to be 
fully paid \ even their portion of the 15,000 dollars saddled on Fiji 
because of " the interference " of an American naval officer, senior 
to the man who inflicted the levy. Why not examine these too ? 
Surely the state in which they found the consuPs account was an 
encouragement to look into the rest. And the claimant member of 
the Court, — whose long career in Fiji has been honourable, industri- 
ous, and influential for good on the whites, half-castes, and natives 
of his day, — could have afforded ample information and evidence 
to his fellow-jurors. And again, how is it that interest is allowed 
to the estate of Mr. Williams, and not claimed also on behalf of 
the others ? 

Captain Truxtun was evidently one with the upright officers that 
had preceded him ; and it may be fairly concluded that, had it not 
been for the difficulty of the Polynesian Company, he would have 
sifted the whole affair, and settled it. It never can be that reason- 
able men from such a nation as America can be guilty of injustice 
and oppression towards such a people as the Fijians. But though it 
may be difficult now to open the whole concern, and attempt to ad- 
just what has been seriously wrong so long, it ought to be remembered 
that the hope of getting rid of the oppressive American levy induced 
the chief to offer the islands to England ; and that being done, led 
him to speak and act in an offensive way to his Tongan deliverers, 
who then demanded a heavy subsidy for fighting and losses ; and 
they then in various ways weakened his influence. All attempts to 
get free failing, he then became involved with the Company, as they 
engaged to pay America. Would not the consideration of this case 
by any one who " views all matters ? connected with it fully and 
fairly, from any " stand-point," lead to the conclusion that even 
" tardy justice" would go still further than the last award has done. 
The arrangement with the Company could not alter the merits of 
the case between the chief and the commander of the John Adams. 
If that were unjust, as Petigru, Magruder, and Bailey clearly saw 
and plainly said ; and as other American gentlemen have seen and 




THE ISLAND OF ROTUMAH. 585 

deplored ; and as now Captain Truxtun has proved by his " most 
strenuously urging " the remittance of so large a proportion of one 
claim, and that the claim of the American representative himself ; 
then the whole of the claims ought to have been investigated, coun- 
sel and witnesses allowed, and no heavy claimant should have been 
permitted to sit on the board of arbitration. It is a pity that the 
whole case was not thoroughly gone through and, as far as possible, 
adjusted, after its having damaged the chief so severely for four- 
teen years. 

THE ISLAND OF ROTUMAH, 

Three hundred miles north of Fiji, referred to at page 552, was 
long left under the care of native agents. My heart was gladdened 
by the remarkable success so manifest on the annual visit in 1855, 
when we baptized one hundred and eighty-three persons. After 
that, as the work spread, fierce persecution arose ; and the Chris- 
tians and teachers suffered greatly. Heathenism was supreme. So 
that when, after several years of neglect, the Rev. Jesse Carey went, 
in May, 1859, to settle in the island, the head chief forbade his 
landing, and insisted upon the removal of all the Tongan and 
Fijian teachers. I felt sad at the state of things . which had 
arisen ; but, believing that a real work of God had been wrought, 
clung to the hope that some might continue in the truth, and that 
fruit might yet appear. In April, 1864, I visited the island, and 
spent ten days there. For five years this people had been left to 
themselves. The Christians of one town were not allowed to hold 
intercourse with those of another : singing and public worship were 
forbidden. Some of the converts, however, persevered in prayer; 
and, receiving help and blessing from the Lord,j continued sted- 
fast, and noiselessly pursued the right path. Their ways pleased 
the Lord ; and He made their enemies to be at peace with 
them. On my arrival I was delighted to learn that 1,200 persons 
were professedly Christian ; that there were eleven chapels in toler- 
able repair, four preaching places, twenty-two local preachers, and 
230 persons meeting in class. The teachers had met once a fort- 
night since the persecution ceased; quarterly and class-meetings 
and lovefeasts had been regularly held. Four of the five leading 
men and their wives had voluntarily denied themselves the indul- 
gence of smoking, and drank kava sparingly, as an example. Now 
there was no opposition to, but an earnest desire for, a missionary ; 



586 THE ISLAND OF ROTUMAH. 

and it was clearly manifest that we could not again trifle with the work. 
The language must be reduced to writing, the Scriptures translated, 
books prepared, native agents trained, and the work put in order. 
On my way back I called at Kandavu, to visit the Theological Institu- 
tion, and laid the case before the tutor, the Rev. W. Fletcher, B.A., 
and he and his wife were quite willing to go to the solitary station, and 
undertake the work, for which they are both so admirably suited. No 
time was lost. In three months after I left, Mr. and Mrs. Fletcher 
landed, on the 23rd of July. At once they commenced their work ; 
and for five and a half years they toiled hard in this most lonely 
part. All parts of mission work had their best and constant 
attention : and Mr. Fletcher has taken special care to complete the 
great work of translating the whole of the New Testament Scrip- 
tures, which he has carefully revised ; and he is now in Sydney 
passing it through the press, at the cost of the Bible Society — 
which is ever as ready to help in the foreign and mission service 
as in the home work. In this case, those in authority carefully 
considered the small number of inhabitants, not more than 3,000 
of any generation for whom the Scriptures would be available ; 
but when it was manifest that they could more easily and cheaply 
attend to their share of the foreign work, than the missionary 
society could supply the living translator and teacher, they cheer- 
fully met the case. The teachers were regularly met and helped ; 
the schools well established ; reading-books and portions of the 
Scriptures supplied ; and the sacraments administered. Consider- 
able success was gained. The emigration of boys and young men, 
for service on the sea, or in the colonies, is a serious drawback to 
the work. Though the population is so small, some now living 
remember the departure of seven hundred ; and in one month, since 
the missionary settled there, sixty youths and young men left. This 
will tell sadly on the future of Rotumah, it is to be feared. Still 
children abound. The missionary writes : " There is much in the 
peculiar circumstances of the island and in the character of its 
inhabitants, to check the fair and prosperous development of the 
work of God. Still all past outlay of labour and of money have 
already been well repaid. A small remnant of the people still 
follow the vain conversation received by tradition from their 
fathers ; this remnant is every year growing less ; heathenism, 
save as it has merged into popery, will soon be unknown." 

In July, 1867, the Rev. Joseph Nettleton, accompanied by his 
wife, paid a nine-days' visit, to comfort our friends. He writes : — 



THE ISLAND OF ROTUMAH. 587 

" Wonderful success has attended the efforts of your lonely mission- 
ary on this island, and our hearts rejoiced to see the large and 
well-dressed congregations, three good stone churches and two wea- 
ther-boarded ones, schools well attended and conducted by Fijian 
catechists, who would have done honour to a Westminster training 
had they been favoured with it. At Noatau and Oinafa the children 
sang a Westminster school song in English, and marched so orderly 
and sang so merrily, that I could not help thinking the Rev. John 
Scott himself would be pleased with such a sight, and perhaps say 
as I did, " Well done, you little Rotumans ! " The bigger ones read 
fluently and wrote fairly. They also did well in arithmetic, and 
gave very correct answers in the scripture lessons. Then they all 
looked happy in the school, and went cheerfully through their little 
tasks. It is of vast importance here to get well hold of the young. 
These schools will tell upon the next generation. Mrs. Fletcher 
has weekly Bible classes for the young women, and while doing all 
that a good mother can do for her own family and looking well to 
her own household, she yet has found time to give instruction to the 
female class-leaders, who greatly needed it, and will profit by it. 
An old resident on the island said to me when visiting him, ' Mrs. 
Fletcher, sir, is a ministering angel to these people. She visits the 
sick and reads and prays with them, she teaches the young girls to 
read and sew and write, and goes from house to house to do good 
wherever she can.' I went with brother Fletcher round the island, 
and saw the different chapels and chiefs. Tavo the chief at Oinafa 
is helping heartily in the work. He refused to sell, but cheerfully 
gave us, pigs and fowls and yams for the return voyage of the 
Jubilee. They were pleased with the lotu vessel, and gave us 
more than we could take on board in the way of food. They have 
had missionary collections this year for the first time, and have 
given nearly £70 in money and oil. This promises well for the 
future, and we hope that this young mission will be self-sustaining 
in a few years. The few portions of the Scriptures that they have 
in print they value highly. The books were ' well thumbed, ' and 
torn leaves were carefully sewn together with thread, these things 
being proof sufficient that the books were not only well used, but 
taken care of also. Mr. Fletcher is getting on with the translation 
of the New Testament. The translation is carefully made from the 
Greek ; and, from specimens shown to me, I should think that it 
will be second to none in the languages of Polynesia. It will be a 
great boon to the natives when ready for them. They are ready for 



588 THE ISLAND OF ROTUMAH. 

it now, and wait impatiently. We brought with us two young local 
preachers whom brother Fletcher has been preparing for the Theo- 
logical Institution. They will quickly learn the Fijian language, 
and then all our Fijian books will be open to them. The circuit is 
now well arranged and in systematic working order, and although 
the few heathen do not come over to join us in a mass, they are 
joining us week by week in detail. Popery has a footing in the is- 
land, and is led by a young native who has been to Rome and seen 
the pope. To the conduct of a Rotumah heathen he adds the 
politeness of a Frenchman." 



INDEX. 



Aged and infirm, treatment of, 156 

Albinoes, 93 

Ambassadors, 21 

Americans, the, and Thakombau, 573 

Apparitions, fear of, 203 

Appeal on behalf of Fiji, 246 

Army, gathering an, 36 

Arrowroot, 85 

Assassination, 113 

Atonement, or offerings, 24 

Bachelors, hard fate of, 206 

Banana, 51 

Basket-making, 57 

Bays, 10 

Beche-de-mer, or trepang, 83 

Betrothal, 144 ; convert after, 273 

Binner, Mr. and Mrs,, at Ovalau, 477 ; re- 
move, 488 ; return, 492 

Birth of a child, 150 

Boasting, 106 

Bodies returned. 369 

Books published, 403 

Bowls, various kinds of, 67 

Brackenbury, Mrs., 247 

Bread, 84 

Buccaneer, Levukan, converted, 327 

Buck, Captain, 391 

Buddie, Thomas, 396 

Bulu, Joel, Tongan missionary, letter 
from, 292 

Burying alive, 157 

Calvert, James, 247 ; visits Ono, 271 ; leaves 
Lakemba, 328 ; visits Lakemba, 339 ; 
at Viwa, 443 ; intercedes with Thakom- 
bau, 469 ; sails with Tongans, 470 ; 
tries to prevent strangling, 478 ; im- 
minent peril of, 494 ; sequel of peril, 
496; returns to Fiji, vii; Mrs., 271 ; 450 

Cannibalism, 175 ; men famous for, 181 ; 
strange register of, 181 ; connected with 
religion, 195 ; at Mbau, 449 

Canoes, building, kinds and sizes of, 60 ; 
rigging of, 75 ; masts of, 77 

Captives, barbarous treatment of, 42 

Carey, Jesse, letter of, 564 ; to Rotumah, 585 

Cargill, David, from Tonga, 229 ; at Rewa, 
341 ; death of Mrs., 349 

Ceremonies, parting, 132 ; funeral, 169 ; 
loloku, 170 

Circumcision, 143 

Classes recognised, 25 

Cleanliness, want of, 117 



Climate, n 

Cloth, making of, 53 

Clubs, names of, 48 ; specimens of, 64 

Colony, Christian, a city of refuge, 301-2 

College, at New Zealand, 395 ; Tubou, at 
the Friendly Islands, 565 

Comforts, superior, 119 

Commerce, native, 82 ; Tongan, 83 ; Euro- 
pean, 83 

Conclusion, 556 

Consuls, 571, 573, 580 

Conversational powers, 97 

Cooking, 118 ; crockery for, 118 ; large ovens 
for, 126 

Coral formation, 9 

Covetousness, 103, 109 

Cowardice, 114 

Crawford, John, death of, 551 

Creation, tradition of, 211 

Crimes, punishment for, 22 

Cross, William, from Tonga, 229 ; death of, 
259, 417 ; at Viwa, 410 

Cruelty, relentless and bloody, 97 ; to the 
aged, 157 _ 

Customs, horrible, 343 

Dancing, 14^ 

Death of Tui Thakau, 165 

Deceit, 109 # 

Deluge, notion of the, 212 

Despotic power, 17 

Diplomacy, 35, 94 

Discipline, of family, bad, 142 ; exercised, 

_. 335 

Disturbance between Tongans and Fijians, 

.3°7. 
Divination, various methods of, 193 
Dreamers, 194 

Dresses, women's, 56 ; men's, 132 
Drinking, 119 
Drums, 141 
Dyes, 84 

Elysium, the Fijian, 208 
Emigrants, at Ovalau, 465 ; numerous and 

influential, 570 
Entire Sanctification, Hunt's letters on, 

427 
Envy, in 

Erskine, Admiral, visit of, 91, 451 
Etiquette, 120, 127 
Exploring Expedition, U.S., 348 
Falling after, or mbale muri, 31 
Fans and sun-screens, 58 



590 



INDEX. 



Fanshawe, Captain, letter of, 458 

Fastnesses, 48 

Feast, large, 125 ; serving up of, 126 ; 
profusion at, 127 ; division of food at, 
127 ; order at, 128 

Fidelity, 147 

Fiji, discovery of, 1 ; early history of, 93 ; 
description and extent of, 3 ; division 
of, 12 

Fijians, not courageous, 34 ; mental char- 
acter of, 93 ; have command of temper, 
94 ; savage and depraved state of, 225 

Firstfruits, 197 

Fishermen, 79 

Flattery, 132 

Fletcher, William, 340 ; at Kandavu, 559 ; 
at Rotumah, 586 

Flood, universal, 212 ; at Rewa, 346 

Food, 119 

Forms in giving and receiving, 132 

Ford, James, 542 

Fordham, J. S., 508, 550 

Friendly Islands, 226-8 ; remarkable suc- 
cess and liberality at, 565 

Future state, ideas of the, 204 

Games, 139 

General superintendent, 390 

George Tubou, king, 229, 320 ; visits Fiji, 
372 ; visits Rewa, 378 ; demands sub- 
sidy, 580 ; his great influence for good, 

5 6 5 

Gods, offerings to, in war, 35 ; numerous, 
183 ; classes of, 185 ; consulting of, 
189 ; 472 

Government, patriarchal, 14 

Grace, saying of, 123 

Grade, or caste, 25 

Great woman, the, 202 

Hair-dressing, 133 

Hanging for murder, 503 

Harbours, 10 

Harvey, Professor, his visit, 313 

Havens, natural, 10 

Hazlewood, David, his works on the lan- 
guage, 224; at Ono, 287; at Nandi, 
456 ; loses his child and wife, 547 

Homage demanded, 29 

Home, Sir Everard, letter of, 366 ; at 
Mbua, 531 

Honour, place of, 123 

Horses introduced, 549 

Hospitality, questionable, 129 

Houses, kinds of, 69 ; ridge of, 73 , thatch- 
ing of, 73 ; furniture of, 118 ; quickly 
built, 231 

Hunt, John, 247 ; special sermon of, 322 ; 
at Rewa, 341 ; at Viwa, 418 ; triumph- 
ant death, 441 

Hurricane at Ono, 291 

Idolatry, no actual, 183 

Immortality, few attain, 209 

Implements, few and simple, 52 

Influenza, 343 

Ingratitude, 111 

Irving, John, of Bristol, 389 

Jealousy between chiefs, 29 

Justice, 22 



Kalou rere, 201 
Kamba destroyed, 375 

Kandavu, 354-6 

Kava : see yanggona 

King, title and succession of, 18, 19 _ 

Lakemba, beginnings at, 230-51 ; king of, 
274 ; work at, 293-341 

Language and Literature, 215-24 : Malayo- 
Polynesian tongues. Their principal 
features. Fijian : its dialects, vowels, 
diphthongs, consonants, articles, nouns, 
diminutives, gender, number, cases, 
adjectives, pronouns, peculiarities, nu- 
merals, verbs, tense and mood. Other 
parts of speech, syntax, distinction in 
the genitive, verbal resources. Litera- 
ture, grammar and dictionary, Rev. 
D. Hazlewood. Hopes for the future. 

Lawry, Walter, in rapids, 287 ; general 
superintendent, 390 

Laying out of the dead, 161 

Lessons, early, taught children, 15s 

Liberality, extraordinary, 566 

Lovefeast, 283, 289 

Lyth, R. B., arrival of, 241 ; in great peril, 
257 ; engagements of, 321 ; his Manual, 
338 ; his medical skill, 437 ; deliverance 
of, 438, 447 ; Mrs., intercedes for vic- 
tims, 450 

Lying, propensity to, 107 

Magruder, Captain, visit of, 475 ; 574 

Malignity, 111 

Malvern, John, 325 ; letter from, 338 ; at 
Mbua, 534 ; at Nandi, 550 

Manufactures, 53 

Manners and customs, 116 

Mara, the vasu, 331, 371 ; reprieved, 474 

Mariner on preparing kava, 121 

Marriage, 147 ; by force, 148 ; law enforced, 
270 ; at Mbau, 505 

Massacre of Christians, 305 

Matanambamba converted, 351 

Maternal love, 116 

Mats, 57 

Mbau, supremacy of, 16 ; rejected Mr. 
Cross, 243 ; 407-508 

Mbua, 509-41 

Mbulu, occupations of, 208 

Mburotu, the Fijian Elysium, 208 

Mechanical skill, 97 

Medicine, administration of, 311 supplies 
of, 313 . 

Meteorological table, xi 

Missionaries, solitary, 242 ; native, 563 

Months, 88 

Moore, William, 368 ; his house burnt, 371 ; 
resumes his labours, 377 ; letters from, 
385 ; arrival of, 461 ; at Mbua, 530 ; 
Mrs., letter from, 380; illness of, 385 

Mortality, statistics of, 173 

Mosquitoes at Ono, 287 

Moulton, James E., tutor at Tongan Col- 
lege, 565 

Mourning observances, 160 

Murder, prevalence of, 115 ; of Englishmen, 
240 ; of teacher, 304 ; punishment for, 
503 



INDEX. 



59* 



Music, rude instruments of, 140 

Mythology, vague, 182 

Naithombothombo, 99, 201 

Namosimalua of Viwa, 243-5 ; 409 

Naming of infant, 151 

Nandi, war at, 469 ; 542-51 

Native agents, 272-308 ; supported by their 

own congregations, 505 ; 554 
Native missionaries, 563 
Nanlivou, Julius, Tongan teacher, 325 
Nephew, privilege of, as vasu, 27 
Nets, 79 

Nettleton, Joseph and Mrs., 560 
Ngavindi, cannibal purveyor, 449 ; like- 
ness of, 452 ; strangling at the death 
of, 462 
Nose flute, 141 
Nursing, 151 
Offering to gods, 189 
Officers, 21 

Oneata, converts at, 295 
Ono, 265-93 > ignorance and difficulty of 
converts, 266 ; Tongans drifted there, 
267 ; visited, 271 ; Tui Nayau sails 
for, 275 ; triumph at, 280 ; tribute from, 
282 ; numerous teachers at, 283 ; mis- 
management at, 285 
Origin of the race, 13 
Ornaments, 137 
Ovalau, central position of, 464 ; foreigners 

at, 465 ; viii 
Ovens, 126 
Owen, Wm., takes vessel to Thakombau, 

481 ; secures cooked bodies, 484 
Painting the body, 137 
Pandanus, 86 
Paper mulberry, 51 
Parricide, 157 

Paul Vea, death of, 385 ; at Lovoni, 469 
Peace, treating for, 43 ; intercessions for, 303 
People, the, 89 ; diminished in numbers, 

90 ; physical character of, 91 
Persecution, 238 

Phillips, Thokonauto, 344 ; king, 364 
Pilgrimages, 201 
Plaintains, 251 
Poetry, 98 
Politeness, 129 
Polglase, John, 339 
Polygamy, its results, 152 ; difficulty and 

evil of, 281 
Popery, aroused in revival, 323 
Pottery, manufacture of, 59 
Presentation of canoe, 32 ; of girl, 145 
Present state of mission, vi ; 568 
Pride, 103 

Priest, inspiration of, 189 ; influence of, 
192 ; refusal to act as, 309 ; derided, 
354 
Printing, first at Tongan press, 232 ; in 
Fiji, 249, 397 ; discontinued in Fiji, 567 
Produce, industrial, 49 
Proposing, 149 
Proverbs, 96 
Puns, 142 
Rain, guage of, xi 
Ra Mbithi of Somosomo lost, 252 



Ratu Nggara, of Rewa, 353-5, 364 ; re- 
turns from exile, 365 ; established, 367 ; 
death of, 370, 499 
Ravuatheva, Shem, death of, 386 
Reception of visitors, 129 
Reefs, 9 
Religion, 182 

Respect shown on meeting, 29 
Returns, latest, vi 
Revenge taken, 352 
Review of ten years' labours, 442 
Revival, at Ono, 283 ; at Lakemba, 323 ; 

at Viwa, 434 ; at Nairai, 501 
Rewa, numbers slain at, 41 ; beginnings at, 
243-51 ; Hunt's arrival at, 247 ; 341-88 ; 
abandonment of, 362 ; destruction of, 
363 ; resumption of, 368 
Romish priests, 336, 476 
Rotumah, 554 ; 589 
Royce, J. H., 384 
Sacred, things made, 197 
Sailors, skilful, 74 
Salt, how procured, 60 
Salutation, respectful, 30, 129 
Sandal-wood, 83 
Savu Falls, 213 

Schoolmaster, trained, 337 ; at Ovalau, 477 
Schools, superior, required, 564 
Seers, 193 
Self-command, 95 
Sensuality, 115 
Sharks, 82 

Shem, the blind poet, 365 
Ship, mission, 389 
Sick, treatment of the, 159 
Sinnet, plaiting of, 58 
Sleep, 138 

Smythe, Chaplain, testimony of, 560 
Smythe, Col. W. J., vii; 573; 582 
Social life, 117 
Soil, 8 
Somosomo, 251-64 ; sufferings at, 253-4 » 

left, 261-2 ; French priests at, 263 
Soul-destroyer, 207 
Spears, specimens of, 47 
Sports, 139 
State of Fiji, 225 
Story-telling, 142 

Strangling, for the dead, 161 ; remarks on, 
171 ; decline of custom, 173 ; cruelty 
of, 173 ; for Ra Mbithi, 253 ; for Toki, 
322 ; for Tanoa, 479 ; prevented, 485 
Subjection, kinds of, 16; of Somosomo, 16 
Superstition, 174 ; objects of, 202 
Supplies, exhausted, 240 ; delay of, 286 
Supremacy, how gained, 15 
Suva, 358 
Swearing, 156 
Tact, native, 94 

Tahiti, long toil at, 226 ; teachers from, 231 
Takiveleyawa, grove of, 205 
Tambu, the, 197 ; imposing a, 198 ; punish- 
ment for violating a, 199 
Tanoa, 15 ; exile of, 242 ; death of, 480 
Tangithi, of Lakemba, 310 
Taro, " staff of life," 50 
Tattooing, 138 



592 



INDEX. 



Tauvu, privilege of, 214 

Tax, or tribute, 31 ; difficulty respecting, 

281, 299 
Teacher, mismanagement of, 285 ; Tongan, 

234, 294, 304, 325 
Temperature, table of, xi 
Temples, numerous, 187 
Thakombau, named Tui Viti, 26 ; descrip- 
tion of, 92 ; meaning of, 243 ; industry 
of, 320 ; on ship of war, 457 ; appoint- 
ment of as Vimivalu, 480 ; wants a 
vessel, 481 ; asked to stop war, 469 ; 
begins to worship God, 490 ; in jeopardy, 
496 ; his confidence in God, 497 ; mar- 
ried and baptized, 506 ; his trouble 
with America, etc., 473-85 
Thataki, Nathan, native missionary, 283 
Thatching scene, 73 
Theological Institution, 559 
Thevalala, Stephen, 528 
Thieving, no ; at Lakemba, 293 
Timber, valuable kinds of, 87 
Titles, respectful, 131 
Ti-tree, masawe, 51 
Tobacco, 138 
Toki at Ono, 276 

Tongans, attracted to Fiji, -231 ; wicked- 
ness of, 233 ; first converts, 236 ; secu- 
rity through, 237 ; disturbance with, 
397 ; idleness of, 320 ; convert, at 
Rewa, 355 ; notices of, 569, 579 
Training of teachers, 426, 559 
Translating, 397 
Translation of KerukerU, 214 p 
Treachery, 41 ; of Verani, 416 
Triton, the, 389 

Tuikilakila, a monster, 257 ; murder of, 264 
Tui Nayau, voyage of, 275 ; duplicity of, 

295 ; becomes Christian, 331 
Tui Thakau, death of, 165 
Tui Viti : see Thakombau 
Turbans, gauze-like, 54 
Turtle-fishing, 80 
Tuvutha, 298 
Unnatural affection, 152 
Vanuambalavu, good done at, 296 ; war on, 
301 ; Christian neutrality at, 301 ; mas- 
sacre of Christians at, 305 ; Christian- 
ity triumphant at, 306 
Vasu (nephew), privileges of, 27 
Vatoa, 269, 272 " 
Vatea, converted, 438 
Veindovi, murderer of Americans, 349 
Vengeance, 109 

Verani, Thakombau's friend, 410 ; scheme 
of, 416 ; conversion of, 428 ; devoted- 
ness of, 431 ; prayer of, 432 ; interces- 
sion of, 462 ; death of, 487 



Vicarious suffering recognised, 24 

Victory, celebration of, 42 

Viwa, 245, 407 ; revival at, 434 ; persecu- 
tion at, 436 ; a centre, 502 

Volcanic formation, 8 

Voyage of Tui Nayau, 275 

Vulanga, entrance to, 4 

Wainunu, Tui, 95 

Wake, 163 

Wallis's Islanders (Uea), 258 

War, common, 34 ; preparation for, 36 ; 
sometimes bloodless, 40 ; spoil in, 41 ; 
expense of, 43 ; on Vanua Levu, 469 

Warriors, how honoured, 44 

Water-spouts, 140 

Waterhouse, John, 277 ; journal of, 278 ; 
visit of, 307 ; death of, 390 

Waterhouse, Joseph, arrival and letter of, 
464 ; in danger, 498 

Waterhouse, Samuel, loses his wife, 550 

Watkin, James, appeal of, 245 

Watsford, John, at Ono, 285 ; alone at 
critical time, 286 ; in storm at Nandi, 
542 ; at Viwa, 425 ; return of, 477 ; his 
efforts to prevent strangling, 479 

Wesley, the John, 391 

Whippy, David, kindness of, 245 ; 489 ; 
claimant, 584 

White settlers, 2 ; at Ovalau, 465 ; banish- 
ment of, 467 ; return of, 468 ; in colli- 
sion with Mbau and Viwa, 486 ; their 
intentions, 488 ; in Fiji, 570-3 

Wigs, how made, 68 

Wild roots used for food, 85 

Williams, Thomas, arrival of, 307 ; journal 
of, 318 ; goes to Somosomo, 319 ; at 
Mbua, 510 ; letters of, 512, etc. ; peril 
of, 514 ; erects chapel, 520 ; sues for 
peace, 523 

Winds, 10 

Wilson, William, arrival of, 503 ; journal 
and letters of, at Mbua, 535 ; death of 
his wife, 540 

Witchcraft, 112 ; influence of, 209 ; operat- 
ing in, 209 ; how frustrated, 210 

Women, degradation of, 145 ; contrast of 
Tongan and Fijian, 150 ; work of, 152 

Yams, very large, 49 

Yandrana, converts at, 214 ; teachers from, 

317 
Yanggona, large root of, 51 ; preparation 

of, 121 ; ceremonies connected with, 

123 ; intemperate use of, 125 
Year, 88 
Young, Robert, visit of, 394 



Watson & Hazell, Printers, London and Aylesbury. 



W 













tv '* 





















& 


a 


o ; 


<J 


%> 


■*+ 





V 










<^ A 



V * 




K-. „\ 




, s o > C 






























\V <P 









> $ ^ 












- % 








,,v , 



























'"* , 



* \ 



\V '/> 



■ v 













%. ^ 






. 






^ v* 






A . ' 



